I ] 



LIBRARY OF CONGRESS, 

< hap. Copyiighl N T o. 



Shell .y.^GF 

UNITED STATES OF AMERICA. 



Biblical as Practical 



THEOLOGY 



BY 



Rev. F. L Chapell 



HARRIET CHAPELL 

1420 Chestnut Street, Philadelphia 

MCMI 



1 



Library of ' 

3 18 i901 

,.r/c /.is..(.^..a 

SECOND COPY 






Copyright, 1901, by 

HARRIET CHAPELL 



PUBLISHER'S NOTE. 

This volume has been prepared especially 
for the use of the former pupils and devoted 
friends of the author and for those who are 
now pursuing or teaching similar courses of 
study. May any imperfections in its form 
receive the most charitable judgment from its 
friends in view of the disadvantages under 
which it has been put into book form. But 
they may rest assured that great care has been 
taken to make it a faithful and exact presenta- 
tion of the author's work. 

The casual reader should remember that 
these Topics are in extremely condensed form 
designed for a particular use, and cannot be 
expected to yield their true values easily. 

The book contains the matter prepared by 
Rev. F. L. Chapell for his Junior classes in the 
Gordon Missionary Training School, and used 
there by him for ten years. Even the outlines 
and examination questions are his own, tested 
by long use. What appears under the head 
of Topic XXIII was published as a pamphlet, 
entitled, " Plain Points on the Lord's Com- 
ing," and has had quite a wide circulation, 
(iii) 



iv Publisher's Note 

As it was distributed to the class for them to 
use instead of taking dictation, it has been 
embodied entire in this volume. 

The full history of this course of study 
would be of singular interest to the Christian 
student. When in 1889, Dr. A. J. Gordon 
was projecting the Boston Missionary Training 
School — afterward renamed in honor of him — 
he sought out Rev. F. L. Chapell as the man 
best fitted to conduct the instruction of the 
school, and as a result of conference between 
them, a scheme for the curriculum and espe- 
cially these Topics, was formulated by Mr. 
Chapell in a way that showed the illumination 
of the Holy Spirit. The Topics were devel- 
oped but never materially altered during their 
years of use, and the marvellous hold which 
they took on the inner lives of the students, 
with the outward transformations wrought, 
bore witness to the power of the Spirit accom- 
panying them. 

Many tender memories now cluster about 
the teachings given in this school. Opened in 
the fall of 1889, the school lost its founder in 
1895 and its dean in 1900, but the work goes 
on and the teachings of those years live. 
Confidence in their great value to the world, 
has urged the publication of this volume and 
the devotion of former pupils has rendered it 
possible. Thanks are due to many for their 



Publisher's Note v 

kind assistance in this, especially to Mrs. Eben 
Creighton. 

It is hoped that the supplementary lectures 
on the " Names and Attributes of God " will 
soon appear in another volume, also the " Ex- 
egesis " work used for the second-year class. 

While it cannot be that this book is in every 
particular what the author would have pub- 
lished had he been spared, yet the extraordi- 
nary thoroughness and exactness of his literary 
work gives grounds for the hope that these 
publications may [assist many and become a 
channel for the truth of God. 

H. C. 

January, igoi. 



SYSTEMATIC THEOLOGY 

I. Theology Proper = Doctrine concerning God. 

II. Anthropology = Doctrine concerning Man. 

III. Soterology = Doctrine concerning the Saviour. 

I V. Soteriology = Doctrine concerning Salvation. 

V. Ecclesiology = Doctrine concerning the Church. 

VI. Eschatology = Doctrine concerning the Last 

Things. 



(vi) 



CONTENTS 

Page. 

Class I. — General and Co?nprehensive I-114 

Topic I. The World's Lost Condition Under Satan . 3 

II. God's Purpose in Christ of Restoration . . 10 

III. Ages, Dispensations, Times and Seasons . 18 
IV. Jesus Christ : 

Part I. His Person and Career . . 30 

Part II. His Offices and Work . . 70 
V. The Holy Spirit as Executor of Father and 

Son 84 

Class II. — The Preacher and His Work .... 1 15-148 

Topic VI. The Preacher as Called to Herald ... 117 

VII. The Work of the Spirit in the Ministry . 121 
VIII. The Field as the World. Why Hitherto 

Neglected 126 

IX. Relative Claims of Missionary, Evangel- 
istic, and Pastoral Work 13 1 

X. Satanic Opposition to the Gospel Ministry. 135 
XI. The Place and Use of the Scriptures in the 

Ministry 141 

Class III — The Preacher 's Message and the Results 

of Preaching the Gospel. 149-224 

Topic XII. Repentance and Faith the Primary Mes- 
sage 151 

XIII. Treatment of Incorrigible Unbelievers . 158 
XIV. The Local Church; Its Constitution, Or- 
dinances etc 162 

XV. Gifts and Graces of Believers. "Signs 

Following" 170 

(vii) 



viii Contents 

Page 
XVI. The Church as a Whole— The Chosen of 

Christ 178 

XVII. The Unity of Believers Practically Ap- 
plied 191 

XVIII. Relation of the Church to Civil Govern- 
ment 199 

XIX. Relation of the Church to Moral Reforms, 206 

XX. Duty of the Church Toward Israel . . 212 

XXI. The Utilization of All Gifts in the Church 218 

Class IV. — Motives and Guidance for Christian 

Service 225-278 

Topic XXII. The World-to-Come in Relation to the 

Present World 227 

XXIII. The Lord's Coming 236 

XXIV. Proper Regard to the Heavenly Places . 269 
XXV. Watchfulness as a Revealing Duty . , 274 

Appendices 279 



CLASS I 

General and Comprehensive 



CO 



TOPICS 

I. The World's Lost Condition Under Satan. 
II. God's Purpose, in Christ, of Restoration. 
III. Ages, Dispensations, Times and Seasons. 
IV. Jesus Christ : 

Part I. His Person and Career. 

Part II. His Offices and Work. 

V. The Holy Spirit as Executor of Father and Son. 



(2) 



TOPIC I. 

THE WORLD'S LOST CONDITION UNDER 
SATAN. 

i. Its Extent. 

2. Design of the Creation. 

3. Nature and Consequences of Sin. 

4. Things Necessary to Restoration. 

(1.) The Restoration of the Spirit of Sub- 
mission. 
(2.) The Expulsion of the Evil. 
(3.) The Filling with God. 



1. Its Extent. 

The term " World," as here used, includes not 
only the earth and its inhabitants ; but also some 
part of the heaven and its inhabitants. For Satan, 
the "prince of this world" (John 12:31) is 
also the " prince of the power of the air " (Ephe- 
sians 2:2); and the world-rulers of the darkness 
of this age are in " heavenly places " (Ephesians 
6:12, Revised Version). 

So, also, on the other hand, much of Christ's 
work of salvation is performed in and for the 
heavens (Hebrews 9 : 23-28). We must never 
forget that the very first verse of the Bible, puts 

(3) 



4 Theology 

before us, in close and intimate relation, "the 
heaven and the earth," as the creation of God, 
concerning which, its revelations are made ; and 
also that the ultimate visions of the prophets pre- 
sent a new heaven and a new earth (Isaiah 65:17; 
II Peter 3:13; Revelation 21:1) as the result 
of Christ's work of redemption. Let it be re- 
membered, also, that man is destined for heaven 
as well as for earth (I Corinthians 15 : 49). 

Notice, also, that the Saviour comes from heaven, 
and ascends again to heaven, and returns a second 
time from heaven, making the connection between 
the two very close — a connection which he fre- 
quently emphasizes (John 3:12, 13; 6:61, 62; 
Matthew 28 : 18). Let it be noticed still further, 
that in nearly every such mention of the two, the 
heaven, and not the earth, is mentioned first. 
Heaven rules earth. Both sin and salvation begin 
in, and come from heaven to earth. The world, 
then, the " Kosmos " \_K6<jf±o{\, the creation of 
things, that Satan has cursed and that Christ is to 
bless, includes heaven and earth. 

Remember, too, that the lost condition under 
Satan includes things material as well as things 
spiritual. The very ground is cursed because of 
sin, so that it bears thorns and thistles (Genesis 
3 : 17, 18) and the whole creation groans (Romans 
8 : 22) because of the same. But under Christ 
this shall be blessedly reversed (Isaiah 55 : 13 ; 
Romans 8 : 21). 



Topic I 5 

2. Design of the Creation. 

This two-fold, comprehensive world was mani- 
festly made for the Creator, as the heavenly host 
sing (Revelation 4:11 Rev. Ver.), " Thou didst 
create all things, and because of Thy will they 
were and are created;" or, as God himself said 
(Isaiah 43 : 7 ) , " I have created him for my glory. ' ' 
The world, or the creation, was for the sake of 
the Creator; therefore it would answer the end 
of its creation by strict subordination to the 
Creator. 

It was, however, not a servile service that God 
required, but rather a companionable, or an in- 
dwelling service that he contemplated. He wished 
to dwell in and with his creation. He calls his 
people, not only his servants, but also his friends 
(John 15 : 15). He calls them his house, that is, 
something in which he may dwell (Hebrews 3:6). 
He said of Israel, when he brought them out of 
Egypt (Exodus 25:8), "Let them make me a 
sanctuary that I may dwell among them. " It is 
said of saints in the New Testament, " Ye are the 
temple of the living God " (II Corinthians 6:16). 
In a state of proper obedience, the whole crea- 
tion, heavenly and earthly, spiritual and material, 
would be indwelt and illuminated by the pres- 
ence of God, as was the tabernacle by the 
Shechinah. The tabernacle itself was an object- 
lesson to teach them the indwelling of God 
(Acts 7 I44-5 1 )- 



6 Theology 

3. Nature and Consequences of Sin. 

Sin is insubordination, willfulness, stubborn- 
ness, unwillingness to be subservient (I John 
3 : 4 ; I Samuel 15 : 23 ; I John 5:17; Romans 
7:7; James 1:155 Mark 7:21,22). Therefore, 
where sin is, God cannot indwell. Sin being an 
exercise of the will, can properly be predicated 
only of creatures that have wills. But the material 
and subordinate parts of the creation are sub- 
servient to their intelligent masters, and so share 
the fate of their masters. Man was to have do- 
minion over the earth and its creatures (Genesis 
1 : 26); consequently when man sinned, the earth 
and its creatures were involved in the ruin (Gene- 
sis 3 : 17, 18). 

Since the creation was for the indwelling of 
God, angels and men, who are the higher forms 
of creation in heaven and earth, must be sub- 
ordinate to God for his indwelling. But when 
they became insubordinate, or in other words when 
they sinned, the indwelling of God was with- 
drawn j and thus commenced the lost condition of 
the general world of the heavens and the earth. 
The light and the life and the love of God have 
departed from his creation because of sin, and 
thus the darkness and the death and the hate that 
rule instead. Therefore much is said in Scripture 
of the absence of God and the emptiness of crea- 
tion, on the one hand, and of the prayers and 
outcries for his return, and the filling of creation 



Topic I 7 

with his presence, on the other hand. (Com- 
pare Hosea 5:15 with Psalms 90 113; and Ro- 
mans 8 : 20-23 with Numbers 14 : 21. ) Much of 
the Bible is occupied with accounts of the de- 
partures of the Lord, on the one hand, and with 
prophecies and promises of his return, on the 
other. Thus there was a presence of the Lord on 
the earth before the flood (Genesis 4 : 16), but it 
must have departed in that dreadful reign of sin 
and judgment (Genesis 6 : 3-12). There was a 
presence of the Lord in the Shechinah light (Exo- 
dus 40 : 35 ; I Kings 8 : n), but it departed in 
the reign of the wicked kings (Ezekiel 11 : 23), 
and was not found in the second temple. There 
was pre-eminently the presence of the Lord in 
the person of Jesus, but he departed because of 
the sin of the Jews, and their temple was left 
empty and desolate (Matt. 23 : 38, 39). 

And on the other hand, the constant cry of the 
faithful has ever been, "Return, return! Come, 
come !" till it is the chief refrain of the Revela- 
tion, as we read in the last chapter : " The Spirit 
and the bride say come ; let him that heareth say, 
come," and, "He which testifieth these things 
saith, Surely I come," to which the seer replies, 
' ' Even so, come, Lord Jesus. ' ' The whole spirit 
of prophecy and of promise, looks forward to 
the grand coming of the Lord, that the earth may 
be filled with his glory (Isaiah 59 : 20 ; Zechariah 
8:3; Malachi 3:1; John 14 : 3). 



8 Theology 

But this dark, empty, loveless state of the crea- 
tion is not the only phase of its lost condition. 
This is the negative side of it, but there is also 
a positive side. "This darkness" (Ephesians 
6:12 Rev. Ver. ) is not simply the absence of 
light, for there are real powers of darkness (Colos- 
sians 1 : 13 j Luke 22 : 53). Men become not 
only empty of God, but are indwelt by Satan 
(John 13 : 27), and are possessed by demons 
(Matthew 4 : 24) sometimes in immense numbers 
(Mark 5:9. A legion is 6,000). Instead of 
being filled with love, hearts become filled with 
hatred, and every evil passion (Romans 1 : 29), 
so that the positive side of the lost condition 
becomes most fearful (Col. 1:3; Luke 22 : 53). 

To sum up what we have said, we find that 
the lost creation embraces heaven and earth, 
things spiritual and things material ; that angels, 
as well as men, have become sinners, Satan being 
chief among them ; and that the ruin is both nega- 
tive and positive, negative in the withdrawal of 
God from the creation, and positive in the filling 
of the void with evil agents and passions, instead 
of good. This ruin has been brought about by 
the unwillingness of the creature to be subservient 
to the Creator. 

4. Things Necessary to Restoration. 

Such being the case, any redemption or restora- 
tion must involve at least three things : 



Topic I 9 

i . The restoration of the spirit of subordination 
(James 4:7). 

2. The expulsion of the devil (Revelation 
20 : 2, 3) and demons (Matthew 10 : 8) and all 
evil affections (II Corinthians 10 : 5). 

3. The filling of the void with the fullness of 
God (Ephesians 3 : 19). 



io Theology 



TOPIC II 

GOD'S PURPOSE, IN CHRIST, OF RESTO- 
RATION 

1. When Formed? 

2. Surety of Accomplishment. 

3. How Comprehensive? 

4. Carried Out by Stages and Elections. 

5. Why in Christ? 

6. Where First Complete? 

7. Why to be Preached ? 



1. When Formed? 

Many Scriptures, like Acts 15 : 18, I Corin- 
thians 2:7, Ephesians 1:4; 3:11, II Thessa- 
lonians 2 : 13, II Timothy 1 : 9, show that the 
purpose of God as regards the -world's redemption, 
antedated its creation; and therefore we must sup- 
pose that its lost condition was definitely foreseen 
and provided for; or else that the original purpose 
in creation was so very strong that it compre- 
hended any possible contingency. 

2. Surety of Accomplishment. 

But at all events, we know that the execution 
of this purpose is perfectly sure, as the nature of 
God attests (Romans 11 : 29 ; Numbers 23:19; 



Topic II ii 

Titus I : 2 j Hebrews 6 : 18). There is, therefore, 
absolutely no ground for what is called pes- 
simism, and no believer in God can be staggered 
at any of the apparent failures in the working of 
God's plan. Indeed, some of the strongest utter- 
ances in regard to final victory were given in the 
face of apparent defeat and failure ; for example, 
when Israel, for lack of faith, failed to enter 
Canaan, and a long period of delay was com- 
mencing, because of human folly, God said (Num- 
bers 14 : 21), " As truly as I live, all the earth 
shall be filled with the glory of God." The 
believer's optimism does not rest upon present 
favorable prospects, but on God's word regarding 
his purpose. 

3. How Comprehensive? 

Moreover, it is to be especially noted that the 
purpose of God in redemption includes not only 
man and the whole earth (Habakkuk 2 ; 14), but 
the heavens likewise (Ephesians 1:10; Colossians 
1 : 20 ; Hebrews 9 : 23 ; Isaiah 65:17; II Peter 
3:13) or the restoration of all things (Acts 
3: 21). 

4. Carried Out by Stages and Elections. 
But while this general or cosmopolitan restora- 
tion of all things is thus clearly and ultimately 
contemplated, it is clear that this glorious end is 
not to be reached at once, but that the purpose 



1 2 Theology 

of God first reaches certain partial and elective 
results. 

Notice how Ephesians i : 11-14 follows the 
more general statement of verse 10. The various 
elections or partial callings of God, like that of 
Israel, or even of the church, are not for their 
own sakes alone, but as a means to an end (Gene- 
sis 12:1-3; Ephesians 2:7). The frequent 
cavils that we hear regarding election are seen to 
be vain when we understand that an election is only 
a means to a higher end. He only shows his 
short-sightedness, who criticises the plans of God 
because they do not seem to be comprehensive 
enough. The past and the present workings of 
the plan of redemption are elective and partial, 
but they are preparatory to the ultimate work- 
ing, which will be general and comprehensive. 

5. Why in Christ? 

But why is this purpose of restoration in and 
through Christ ? We learned in the preceding topic 
that the three conditions of restoration were : ( 1 ) 
A spirit of subordination; (2) a removal of indwell- 
ing evil ; (3) a filling of the void with the fullness 
of God. But who, of all beings that have ever 
existed, has fulfilled these three conditions, save 
Jesus Christ (John 6 ; 38; 14 : 30; Colossians 1 : 
19)? No other one can be thought of who thus 
fulfills these conditions. Hence, the purpose is 
executed through him. He was the eternal Word 



Topic II 13 

united to human nature (John 1 : 1-3 ; Philip- 
pians 2 : 6-8), thus forming a new being, who 
expressly meets the requirements of the case. 

The great difficulty that God encountered in 
creation, was, how to make creatures of high 
rank subservient to his will. The higher the 
creature, the greater the danger of insubordina- 
tion. This difficulty is met in Jesus Christ, by 
putting Divine steadfastness into human freedom, 
a high, even a Divine nature into low conditions; 
and this is the special characteristic not only of 
the Son of God, but also of all who, through him, 
become sons of God. They are creatures of 
high rank and destiny placed in lowly and humble 
conditions (I John 3:2). They are " sons of 
God, but it doth not yet appear what they shall 
be." It is by virtue of this likeness to the 
Saviour that they likewise become saviours (John 
20 : 21). 

The Saviour's attitude, in view of the humbling 
and suffering work before him, was one, not only 
of willingness, but also of delight (Proverbs 8 : 
22-31 ; Hebrews 10 : 5-7; Psalms 40 : 7, 8; John 
4 : 34). He contemplated the work from the be- 
ginning, and finally entered upon it and passed 
through all its sorrows in perfect sweetness of 
spirit, thus showing how firm and pure was the 
eternal purpose not only in the Father, but also in 
in the Son. 

Since this purpose includes heaven and earth, 



14 Theology 

the one through whom it is brought about must 
belong to heaven and earth. No one except 
Jesus meets this requirement. Notice also that 
this purpose necessitates not only a heavenly and 
an earthly election, but also a heavenly work of 
the incarnate Christ ; that is, Christ not only be- 
longs originally to the heavens, but he has a work 
in the heavens after becoming man, which work 
he is now performing, previous to his more com- 
plete work in the earth at his second appearing. 

Other considerations might be adduced to show 
that Jesus Christ is the only one through whom the 
purpose of God can be realized ; but we will defer 
them until we come to consider the person and 
work of Christ. The different parts of the scheme 
of redemption fit into each other. One doctrine 
is not fully understood until all are stated. 

Again, since the heavens and earth are the two 
chief departments to be restored, the Restorer not 
only belongs to these two departments, but he 
takes a people, or an election, /#/- each department; 
namely, the church for the heavens, and Israel for 
the earth. These are the two principal features 
which God's redeeming work has hitherto ex- 
hibited, and as such, should be mentioned in the 
purpose of God in redemption. This is the pur- 
pose of God according to election. But election 
is not exclusive. It does not debar any from 
God's favor who wish for it, for some of the best 
characters revealed to us in Old Testament his- 



Topic II 15 

tory come from outside of Israel, and are even 
invited to become a part of Israel (Exodus 18; 
Numbers 10), while the gospel invitation is so 
broad that it includes all (Acts 17 : 30). Elec- 
tion becomes a necessity with God because of the 
refusal of the many. 

6. Where First Complete. 

Redemption must first be completed in heaven 
rather than in earth, since heaven rules earth. 
Satan and his angels will be first cast out of heaven, 
but not until the church has been caught up thither 
(Revelation 12). 

Therefore, so long as the church is on earth 
and the Devil in heaven, the working of redemp- 
tion is only partial and not general. As regards 
the earth, so long as the Jews are not in Jerusalem, 
nothing general or decisive will occur in the earth, 
as " Salvation is of the Jews," and the victorious 
spread of Christ's salvation must begin at, and 
proceed from, Jerusalem. 

To sum up what we have said, God, from be- 
fore the foundation of the world, purposed com- 
plete deliverance from sin and Satan, and this 
purpose is sure of accomplishment. It is carried 
out, not immediately as a whole, but progres- 
sively, by elections, as means to an end. The 
only one, however, who is qualified to execute 
this purpose is the Lord Jesus Christ, since he is 
perfectly subordinate to the Father's will, free 



1 6 Theology 

from indwelling evil, and filled with all the full- 
ness of God. He belongs, moreover, to both 
heaven and earth, and has thus far been engaged 
in calling out the Jewish and Christian elections, 
for service, respectively, on earth and in heaven. 
The first complete redemption must be in heaven, 
since heaven rules earth. 

7. Why to be Preached ? 

Some preachers have been inclined to avoid 
preaching the purposes of God, as being hard doc- 
trine, particularly as pertaining to election. But 
these purposes should be preached, because : 

1. They are revealed (II Timothy 3 : 16). 

2. They give a more satisfactory idea of God 
(Acts 15 : 18 ; Isaiah 14 : 24). 

j. They illustrate God's patience and kindness 
(II Peter 3: 15). 

4. They gratify our sense of order and system 
(Ecclesiastes 3 : 11 \ I Corinthians 15 : 23, 24). 

5. They banish uncertainty and give steadfast- 
ness and courage (I Corinthians 9 : 26, 15 : 58). 

6. They give us a sense of security (Romans 8 : 
31 ; John 10 : 28, 29 ; Hebrews 13 : 8, 9). 

7. They impress the wicked with their guilt 
and danger (Romans 2 : 4, 5 ; Acts 23 : 2, 3). 

8. They have a tendency to make us diligent 
(II Peter 3 : 14-17 ; Hebrews 2 : 1-3). 

p. They make us bold to fill our place of duty 
(Exodus 4:4). 



Topic II 17 

jo. They make us intelligent in understanding 
where we are in the great plan of God (Hebrews 
1 : 1, 2). 

11. They cause us to make progress in the 
knowledge and practice of doctrine (Hebrews 6 : 

1-3)- 

12. They lift us out of ourselves and out of our 
local and temporal and temporary surroundings 
(Hebrews 12 : 1, 2, as following the eleventh 
chapter). 

13. Several of the strongest books of the Bible 
are outlines and developments of God's purposes; 
for example, Daniel, Romans, Hebrews, Revela- 
tion. 

14. The New Testament preachers preached 
them (Acts 2 : 16, 3 : 18, 7 : 3, 14 : 15, 17 : 
24). 



1 8 Theology 



TOPIC III 

AGES, DISPENSATIONS, TIMES AND 
SEASONS 



1. Testimony of History and Scripture to the 

Doctrine of Ages, etc. 

2. Possible Reasons for this Mode of Procedure. 

3. The Four Prominent Terms in this Connection. 

4. The Term " Age." 

5. The Term " Dispensations." 

6. The Terms " Times and Seasons." 

7. The Seven System. 

8. When These Epochs are to be Known. 

9. The Most Important of Them. 

10. Application of These Epochs to the Course 
of History. 



1. Testimony of History and Scripture to 
the Doctrine of Ages, etc. 
Both history and Scripture teach us that God's 
purpose of redemption was not to be carried out 
as a whole at once, but was to proceed by a series 
of stages or epochs. Nearly six thousand years 
have already passed, and the purpose is by no 
means fully executed yet. Moreover, the Scriptures 
define God and his purposes under designations of 



Topic III 19 

this sort. Thus in I Timothy 1 : 17, God is called 
the " King of the ages " (Greek), and in Ephe- 
sians 3 : 11, his purpose is called the " purpose of 
the ages ' ' (Greek) . The first coming of Christ is 
said, in Galatians 4:4, to be when ' ' the fullness 
of time ' ' came, and the grand consummation is 
looked forward to in Ephesians 1 : 10, as unto 
" the dispensation of the fullness of times." In- 
deed, some part of God's plan was hidden from 
ages and generations (Colossians 1 : 26), and not 
made known until New Testament times. 

2. Possible Reasons for this Mode of Pro- 
cedure. 
If, now, we ask for the reasons of this method 
of procedure, it seems easier to ask than to 
answer the question, since it touches somewhat 
upon the secret things that belong to God (Deu- 
teronomy 29 : 29). But he reveals sometimes, 
and in some degree, even secret things (Daniel 2 : 
22); and there is enough revealed in this direction 
to make us say that probably it is chiefly the 
opposing forces of Satan and his hosts in the 
heavenly places that causes these various stages in 
the Divine warfare (Revelation 12 : 7). An ex- 
tensive campaign is entered upon (Daniel 10 : 
13, 20) and all the tactics of warfare may be 
employed. Nothing decisive or final can be at- 
tained until Satan and his hosts are cast out of 
heaven (Revelation 12 : 7-12); and they are not 



20 Theology 

cast out until the church is caught up (Revela- 
tion 12:5). Therefore these Satanic hosts will 
hinder as much as possible the work of God in 
the earth. That they do withstand the work of 
God in the earth may be seen in Daniel 10 : 20. 

A concealment of the time of attack may be 
necessary in order to obtain victory (Matthew 24 : 
43). The devil is a wily general, but the Lord 
is wiser than he, and understands his own methods 
of campaign perfectly (Acts 15 : 18), though his 
followers may not understand them all until the 
campaign is over. Yet to his more trusted leaders 
he may reveal much, as the war progresses 
(Genesis 18:17; Psalms 25 : 14 ; Amos 3 : 7). 

If it be asked why the Lord does not exert 
his omnipotent power to crush Satan at once, it 
may be replied, that perhaps Satan has some rights, 
as " the prince of this world," that God is bound, 
for a time, to respect ; else why should Michael 
treat him so respectfully, as shown in Jude 9 ? 
(See some suggestive hints on this subject in 
"Earth's Earliest Ages," by Pember, chapter 
III, pages 39-77.) 

Perhaps, also, some of the cycles of the heav- 
enly bodies have something to do with spiritual 
warfare. There is a wonderful harmony between 
the material and immaterial worlds. Jehovah 
Sabaoth, Lord of hosts (Romans 9 : 29) may 
mean hosts of beings or hosts of worlds (Joshua 
5 : M). 



Topic HI 2 1 

3. The Four Prominent Terms in this Con- 

nection. 
We come now to notice some of the names 
given in Scripture to some of the epochs of re- 
demption. Besides the usual designations of time 
derived from the revolutions of the heavenly 
bodies, such as days, months, years, etc. , there are 
four prominent terms used in this connection, 
namely: Ages, Dispensations, Times, and Seasons. 

4. The Term "Age." 

In our English Bibles there has been little 
attempt to preserve the distinctions of the original 
in regard to these terms, and so the rendering of 
these terms is very confusing. Thus the first term, 
' ' Age, ' ' is rarely so rendered, but is most fre- 
quently translated ' ' World, ' ' though the Revised 
Version puts "Age " in the margin. This is the 
most important of all these time designations, and 
its use is apparently not confined altogether to the 
history of our race, but it extends backward and 
forward so as to have almost, if not quite, the 
meaning of eternity, especially when used in the 
plural. In this way it is often rendered " For- 
ever," or " Forever and ever," or "World with- 
out end, ' ' but it is better always to render it just 
as it reads in the original. 

5. The Term " Dispensations." 

The next term, " Dispensation," is rarely used 
in Scripture, perhaps only once (Ephesians 1 : 10) 



22 Theology 

as a designation of an epoch of time. But its 
meaning — a method of working, an economy, or 
plan — makes it a most convenient term for use in 
this connection ; and it is therefore frequently 
employed by Biblical scholars. It may be thus 
used as synonymous with "Age," or other desig- 
nations of time, in which God acts according to a 
certain method. 

Some writers make seven Dispensations in the 
history of redemption, namely : those beginning 
with Adam, Seth, Noah, Abraham, Moses, Christ's 
first coming, and Christ's second coming. To 
me, however, it seems simpler and better to make 
but four; two of these past, one present, and 
one future, namely : the Patriarchal and the 
Israelitish, past, the Christian, present, and the 
Kingdom, future. Beyond this we may say there 
are the Eternal Ages. (See " Chart of the Ages ' ' 
at the end of this topic.) 

6. The Terms " Times and Seasons." 

The third name is a " Time," or in the Greek, 
" Chronos " (Xpbvoz), and it is frequently used 
in connection with the fourth, "Season," the 
Greek " Kairos " (Kaipoz), though this latter 
is frequently translated "time." The two are 
used together in Acts i : 7, I Thessalonians 5:1, 
in both of which cases our translators have happily 
rendered them correctly and distinctly, " times 
and seasons." There does not seem to be much 



Topic HI 23 

difference in these two terms, except that the 
first has the idea of a lengthened time or space, 
in which something may be done, and the second, 
the idea of a crucial time, or juncture, at which 
something may be done. (See the distinction set 
forth in Trench's " Synonyms of the New Testa- 
ment.") 

7. The Seven System. 

Besides these four, there is also a peculiar system 
of sevens, or " Hebdomads " (° 'Eftdo/iadc) in the 
Scriptures ; for example ; seven days, seven weeks, 
seven years, seven times. Some of these sevens 
are multiplied into each other, reaching a Pente- 
cost or a Jubilee. This seven system was made 
obligatory upon the Jews as doubtless foreshadow- 
ing longer epochs in the history of redemption, 
as the capture of Jericho and the structure of the 
book of Revelation seem to indicate. 

8. When These Epochs are to be Known. 
These different epochs seem intended not to be 

known very minutely in advance of their occur- 
rence (Daniel 12 : 7-9 ; Mark 13 : 32 ; Acts 1 : 7), 
but always as they occur, so that they may not be 
a surprise to the faithful (Daniel 12 : 10 ; I Thes- 
salonians 5:4). To this end God's people are to 
study the Scriptures diligently (I Peter 1 : 10-12), 
to observe events carefully (Luke 21 : 26), and to 
be living in the Spirit fervently (Luke 2 : 25-38), 



24 Theology 

so that all things may be known as they occur. 
This is a very important principle, the observance 
of which decides who are the followers of the 
Lord and who are of the world (Luke 2 1 : 34, 35). 

9. The Most Important of Them. 

Let us now notice some of the more important 
of these epochs which demand our attention : 

First, and chiefly, that of " the present evil 
world" or "age " (Galatians 1 : 4), and its ap- 
proaching end (Matthew 13 : 39, 40, 49), and that 
of the age-to-come and its approaching dawn 
(Romans 13:12). We are now near the junc- 
ture where the ends of the ages are upon us (I 
Corinthians 10:11). (For further details see 
the works of Guinness, Pember, and West. 
"One Thousand Years in Both Testaments," 
by West j " Light for the Last Days," and " The 
Approaching End of the Age, ' ' by Guinness ; 
and " Four Great Prophecies," by Pember.) As 
we are approaching the dispensation of the full- 
ness of times, we need the fullness of the Spirit, 
that we may be wise to fulfill the will of him who 
has called us. 

Besides this recognition of the principal ages 
and dispensations, we should also notice the 
"times of the Gentiles," spoken of by Christ in 
Luke 21 : 24, which is the period of Jewish 
subordination and dispersion, and in which the 
" fullness of the Gentiles " is being gathered in 



Topic III 25 

(Romans 11 : 25). This is the period in which 
we are now living. 

So also we should notice the "times of refresh- 
ing," spoken of in Acts 3 : 19 (See Rev. Ver. 
and references), which refer to the age-to-come, 
as may be seen from verses 20 and 21. The 
revivals of the present age are only very faint fore- 
shadowings of the ' ' times of refreshing, ' ' or the 
"time of the restitution of all things" which 
shall take place in the age-to-come. And while 
these revivals may be for us truly times of refresh- 
ing, we should never forget that something 
immensely superior to them is intended by the 
Scripture use of the term. 

So also we should not overlook the expression 
"seven times," found so often in Leviticus 26 
(four times), and in Daniel 4 ; and the half of 
them, or the " time, times and half a time," men- 
tioned in Daniel 12:7, Revelation 12 : 14, etc., 
indicative of a period of punishment of God's 
people, the latter half of which is much more 
intense than the former. This expression, "seven 
times, ' ' and its half, has doubtless a double appli- 
cation ; first, to long periods of 2,520 and 1,260 
years, and second, to short periods of a similar 
number of days. 

The period of the "seventy weeks," or more 
properly, of the "seventy sevens" (Daniel 
9 : 24-27), with its peculiar subdivisions into 
seven, and sixty-two, and one, is also an exceed- 



26 Theology 

ingly important one, upon which there has been 
much study. It is well to study it while not 
being too positive in regard to the surety of our 
conclusions. It may be said, however, that we 
seem now to be arriving at a time when this 
period is much more clearly understood than for- 
merly. (See Guinness' ■' Approaching End of 
the Age," and "Light for the Last Days;" 
Pember's "Great Prophecies;" West's "Thou- 
sand Years in Both Testaments;" and Lieutenant 
Totten's " Our Race Series," in sixteen volumes.) 

10. Application of These Epochs to the 

Course of History. 

In applying these various periods to the course 
of time, it behooves us to remember, on the one 
hand, that there is no minutely exact chronology, 
unless the recent announcements of the British 
Chronological Society, as set forth in this country 
by Lieutenant Totten, should prove to be such ; 
and, on the other hand, that the Bible does give 
us a chronology upon which we may proximately 
and generally rely. The great probability is that 
the commonly received chronology in our English 
Bibles does not vary more than one hundred and 
twenty years from the exact time of man on the 
earth ; and that the historical chronology of 
Lieutenant Totten is absolutely correct. 

There are, moreover, three methods of com- 
puting time : the solar, the lunar, and the calen- 



Topic III 27 

dar. Our general position in time is plain 
enough, but we can be certain as to particulars in 
the present and future, only as God shall make it 
plain as time progresses. Prophecy sets before us 
prominent coming events ; and by watching we 
may know when they come. Certain it is that if 
the Bible reveals anything, it reveals time in gen- 
eral, and "times and seasons" in particular, 
making this topic an exceedingly proper one for 
study. 

Of course, chief and last of the fully revealed 
ages, is the Kingdom, administered by the glori- 
fied church from the heavens, and by Israel on the 
earth. It is a period to which all prophecy looks 
forward, and which is to be so blessed that we 
cannot now well understand its details. But as a 
bright blazing beacon it guides the faithful of all 
previous ages in their dark voyage over the stormy 
ocean of life. 



THE PLAN OF THE AGES. 

The basal line represents the course of time from creation to 

the Eternal Ages. 

A = Adam. C x = Christ's first coming. 

A m — Abraham. C 2 = Christ's second coming. 

The Patriarchal Age is divided into two nearly equal por- 
tions by JV= Noah. 
The Israelitish Age is divided into five-hundred-year periods 

by M a = Moses and Aaron. 

S = Solomon. 

D = Daniel. 
The Christian Age is divided into five-hundred-year periods 

by C = Clovis, founder of the Latin or Roman Church. 

V = Vladimir, practically founder of the Greek Church. 

L = Luther, founder of the Protestant Church. 
The ascending arrows mark ascensions of, Enoch, Elijah, 

Christ after his resurrection, and the Church or " Bride." 
The descending arrows mark the descent of, H G = the 

Holy Ghost at Pentecost, and of Christ and the saints at 

his second coming. 
The ( ) indicate that " God does not count time, prophet- 
ically, when Israel is in a scattered condition." 

For a full explanation and companion chart see Appendix 
III. 



(28) 




(29) 



30 Theology 



TOPIC IV 

JESUS CHRIST 

Part I. — His Person and Career. 
Part II. — His Offices and Work. 



PART I— HIS PERSON AND CAREER. 
Introduction. 

CONSIDER HIM IN: 

i. His Pre-Creation State. 

2. His Creative Work. 

3. His Theophanies. 

4. His Incarnation. 

5. His Humiliation. 

6. His Ministry. 

7. His Transfiguration. 

8. His Death. 

9. His Resurrection. 

(1.) Really Died. 

(2.) Saw No Corruption. 

(3.) Body Really Raised. Witnesses: 

(a) Soldiers, (b) Clothes, (c) Angels, (d) 
Men Who Saw, (e) His Own Word. 
(4.) Supernaturally Raised. 



Topic IV— Part I 31 

(5.) Raised to Spirit Life; or Raised to 
the Life of the Spirit Instead of 
the Flesh. 

(6.) Body Having No Fixed Form. 

(7.) Immortal. 

10. The Forty Days. 

11. His Ascension. 

12. His Intercession. 

(1.) The Place of Accuser. 

(2.) The Place of Intercessor. 

(3.) The Place of Acceptance. 

(4.) The Place of Honor and Blessing. 

(5.) The Place of Power. 

13. His Second Coming. 

14. His Kingdom. 

15. His Giving Up The Kingdom. 



Introduction. 

Having already looked at the lost condition of 
creation, both in heaven and in earth, in things 
spiritual and things material ; and contemplated the 
eternal purpose of God in Christ to redeem all 
things ; and also noticed some of the principal 
stages or epochs in the work of redemption — in 
all of which survey, the person, career, and work 
of the Redeemer have somewhat incidentally pre- 
sented themselves — we come now to consider, 
directly, as a fourth topic, the great Redeemer 
himself. He is indeed the chief object and sub- 
ject of all our study; the first and the last 



32 Theology 

(Isaiah 41 : 4; Revelation 1 : 17); the beginning 
and the ending (Revelation 1:8); the foundation 
(Isaiah 28 : 16) and the head of the corner 
(Matthew 21 : 42); he that is and was and is to 
come (Revelation 1:8), for he was before all 
things and by him all things consist (Colossians 
1 : 17). 

Let us endeavor, then, to get as comprehensive 
a view of him as possible, as he was in eternity 
past, and as he emerges therefrom in creation, 
theophanies, and incarnation ; and travels in the 
greatness of his strength (Isaiah 63 : 1), or cries 
in the depth of his agony (Psalms 22 : 1), or 
glories in the power of his victory (Matthew 
28 : 18) along the highway of the ages, taking 
unto himself those of us who are redeemed by his 
blood and chosen by his grace, and leading us 
up to the height of the heavens, and onward 
through the glories of the Kingdom, until, having 
put all enemies under his feet, he delivers up the 
Kingdom to the Father, and passes into eternity 
future, subjecting himself unto the Father, that 
God may be all in all (I Corinthians 15 : 24-28). 

Let us remember that this work includes not 
only the rescuing of lost men on the earth in 
view of their penitence and return to God ; but 
also the vanquishing of the mighty powers of evil 
in the heavens, in view of their impenitence and 
defiance of God ; and that this vanquishing of 
evil powers is not a mere crushing of them by 



Topic IV — Part I 33 

omnipotence, but that it is in some way a result 
of Christ's atoning sacrifice (Revelation 12 : 11). 
There is the virtue not only of purity but also of 
potency in the blood of the " Lamb slain from 
the foundation of the world " (Revelation 13 : 8). 



1. Consider Him in His Pre-Creation State. 

Let us first look at him in what is usually called 
his pre-existent, or more properly his pre-creation 
state, as the eternal Word, or Son of God. 

Theologians make much use of the terms 
< < Trinity, " and " first, " " second, " and < < third ' ' 
persons in the Trinity. These terms, however 
necessary and accurate their use, are not found in 
the Scriptures, and should not therefore be too 
much depended upon. But certain it is, that he 
whom we are wont to call the second person of 
the Trinity, or the Son, or the "Word," is 
"God" (John 1 : 1), and the "great God" 
(Titus 2:13), and the "true God" (I John 
5:20), and " God over all" (Romans 9:5); 
and that according to these same texts he became, 
or is, Jesus Christ in the flesh. 

This is the strong foundation for the plan of 
redemption. The Redeemer is divine, and what- 
ever there is in Divinity is in him for redemption. 
All the life, wisdom, and power of God were in 
the Redeemer, and were as available for redemp- 
tion as for creation, or for providence, or for any 

3 



34 Theology 

possible work of God. He is, in short, the 
"Almighty " (Revelation i : 8), andhisalmighti- 
ness was eternal, so that we have, if we may use 
the expression, an infinite momentum of divinity, 
with which to inaugurate the work of redemption. 
This is one reason why we can sing, " Hallelujah, 
what a Saviour ! ' ' 

2. Consider Him in His Creative Work. 

Let us consider him in creation. " All things 
were made by him, and without him was not any 
thing made that was made " (John 1:3; Ephe- 
sians 3:9). His divinity, his wisdom, and his 
omnipotence were such that they were indispen- 
sable in anything that was done ; and not only 
indispensable, but they were definitely, fully, and 
freely employed in every work, and that, too, for 
his own purposes (Colossians 1 : 16). 

Every thoughtful, comprehensive, and carefully 
observant mind is greatly impressed and affected 
by the extent and variety of creation ; from the 
starry hosts above to the geologic depths below, 
from the mighty archangel in heaven to the tiniest 
animalcule of earth, from the strongest monarch 
of the forest to the slenderest moss of the sea, 
there is such an extent and variety of creation 
as fills the observing mind with awe concerning 
the Creator. But when we are thus impressed 
let us remember that the Creator is Redeemer, 
and that by him and for him they were ere- 



Topic IV— Part I 35 

ated, and that to him the praises of all shall, 
at last, be rendered (Revelation 4: 11 ; 5 : 13; 
Psalms 1 48 ). 

Such a view of the Creator- Redeemer is some- 
times needed to bring a perplexed or murmuring 
one into right relation with God. See a remark- 
able illustration of this in the latter part of the 
book of Job, from the thirty-eighth chapter 
onward. The Being that can create can also 
re-create, and a view of our Redeemer as Creator 
will sometimes make us cry out as did Job (42 : 2 ), 
"I know that thou canst do everything," and 
will bring us into a position where, conscious of 
our own littleness and worthlessness (Job 40 : 5 ; 
42 : 5, 6), we will let our mighty Saviour do 
everything for us. When, therefore, we are 
touched in tender sympathy with views of our 
Saviour in humiliation, as, for example, by the 
thought of the little helpless babe in the cave- 
stable at Bethlehem, let us not forget that this 
child was also the "mighty God" (Isaiah 9: 
6, 7) who called all things into being (Psalms 

33 : 6 )- 

But it is not enough to remember that the crea- 
tion was by the Redeemer, it was also for him, 
and doubtless for him as Redeemer. It seems 
evident that sin was in the universe before the 
creation of our race, and that our race was created 
for purposes of redemption or victory over sin. 
That remarkable Scripture, Proverbs 8 : 22-31, 



36 Theology 

which is generally conceded to be applicable to 
Christ, represents the subject of it as interested 
and delighted in the earth and its inhabitants 
(see verse 31). So also Job 38 : 7 represents the 
angels as greatly delighted with the creation of 
earth. But have we any reason for supposing that 
the earth and its inhabitants were intrinsically so 
very interesting? Was it not rather the purpose 
for which this earth was created, namely, the pur- 
pose of redemption from, or victory over sin in 
a larger sphere, that made this race so engrossing ? 
Some very reverent students of Scripture incline 
to this view, and we confess to some sympathy 
with them (Pember). 

If this be the case, we may see a reason why 
Satan was so very quick to lead our first parents 
into sin, not only to ruin them, but to thwart the 
designs of the Redeemer through them. And if 
all this be so, we may see a reason why the heav- 
enly hosts take such a remarkable interest in the 
redemption of man, because it is a double and 
far-reaching victory, bringing blessings to the 
heavenly regions. Here may be found an expla- 
nation of Revelation 12 : 10-12 ; I Peter 1 : 12 ; 
Ephesians 3 : 10; Revelation 18: 20, and many 
other texts which show that Christ's work reaches 
the heavens, and that they rejoice in it. Truly 
he is a wonderful Saviour who succeeds in thus 
thwarting that enemy who was attempting to 
thwart a previously inaugurated salvation. Truly 



Topic IV— Part I 37 

we may say with Paul (Romans 11 : 33-36), 
"How unsearchable are his judgments, and his 
ways past finding out ! . . . For of him, and 
through him, and to him, are all things : to whom 
be glory forever. Amen." 

3. Consider Him in His Theophanies. 

But, third, let us consider him in his appear- 
ances in the earth before his incarnation. These 
appearances are frequently called theophanies, or 
appearances of God. It is an oft-repeated and 
fundamental principle of Scripture that God is a 
spirit who never appears to mortal eyes ( John 1 : 
18 ; Exodus 2,Z '• 2 ° J Deuteronomy 4 : 12 ; I Tim- 
othy 6: 16). It is the Son who reveals him 
(John 1 : 18 ; 14 : 9 ; Colossians 1 : 15). But at 
various times, before Christ came in the flesh, 
there were visible and tangible appearances of 
Divinity, which, therefore, must have been those 
of the Son. It is true that some of these are 
called by the name of " angel," or messenger of 
Jehovah, but they speak as Jehovah himself 
(Genesis 22 : 15, 16), and demand the reverence 
due to God (Exodus 3 : 2-6), which mere angels 
do not demand (Revelation 22 : 8,9). It seems 
most probable that there was an abiding, visible 
presence of God on earth in antediluvian times; 
for to say nothing of the cherubim and the flam- 
ing sword at the east of Eden (Genesis 3 : 24), 
there was undoubtedly a place and a presence or 



38 Theology 

face of Jehovah, to which Cain and Abel brought 
their offerings, and from which Cain said he 
should be hid, and from which he actually went 
out (Genesis 4 : 3, 4, 14, 16). Indeed the very 
name Jehovah, signifying, as some of the best 
scholars maintain, " He who will appear," seems 
to carry with it the idea of the Redeemer, who is 
the light of the world. And this Jehovah talks 
familiarly with man on the earth and is never rep- 
resented as being in heaven until the time of 
the building of the tower of Babel (Genesis 11), 
so that the most sober commentators have con- 
cluded that there was constantly some local and 
visible manifestation of Jehovah, like the She- 
chinah, or the glory, on the earth until the flood. 
Moreover, the God who called Abraham is 
called the God of the glory (Acts 7:2), that is, 
the God of the Shechinah, which doubtless guided 
him on his way to Canaan (Genesis 12 : 1), the 
same as the pillar of fire afterward guided Israel, 
or as the star guided the wise men. The call to 
Moses to deliver Israel was by the Angel Jehovah 
appearing in a flame of fire in the bush, and when 
Israel came forth from Egypt, this wonderful pres- 
ence of the pillar of cloud by day and of fire by 
night, became their constant, visible leader and 
defender (Exodus 13 : 21, 22 ; Numbers 9:15- 
20; Exodus 14: 19, 20). This is called the 
angel of his presence (Isaiah 63 19), which abode 
more or less constantly in the tabernacle or temple 



Topic IV — Pari I 39 

with the nation until their gross sin compelled 
him to depart, perhaps during the reign of the 
wicked Manasseh, or at least about B. C. 600. 
Thus the first general theophany was this mysterious 
and glorious light (John 1:9). 

But besides this general theophany of light to 
the nation, there was another appearance to indi- 
viduals in the form of an angel or a man, which 
came nearer to the final incarnation. Indeed, this 
seems to have been almost an actual, though tran- 
sient, incarnation or materialization; for on one oc- 
casion, at least, it was tangible or material, and put 
forth the strength of the strongest athlete (Gen- 
esis 32 : 24-32). Some of the more important 
of these theophames in human or angelic form are 
those recorded in Genesis 18 : 1-33 ; 32 : 24-32; 
Joshua 5: 13-15; Judges 6: 11-24; *3'- I ~ 2 5> 
which may be carefully studied with profit. In 
the latter case, the disappearance of the angel 
toward heaven in a flame of fire of his own enkin- 
dling shows a sort of link between theophanies of 
light and of form, a fact which was further exem- 
plified in the transfiguration of Christ when in 
actual incarnation. 

The subject of the Old Testament theophanies 
seems to be worthy of more attention than has 
usually been given to it, for in view of it we can- 
not say truly, as often is said, that Christ did not 
come to the race till it was four thousand years old. 
He was always more or less in the world since its 



40 Theology 

creation, though the world knew him not. He 
came unto his own, but his own received him not 
(John i : n). It is worthy of notice that the 
first thirteen verses of the first chapter of John 
precede the plain statement of the incarnation in 
the fourteenth verse. They begin with the pre- 
creation Word, verses i and 2, and go on to crea- 
tion by the Word, in verse 3 ; and is it not 
consistent and logical to suppose that verses 4, 5, 
9 and 13 refer to his theophanies previous to his 
incarnation? 

The fact that the expression, " the angel of the 
Lord, ' ' in the New Testament, and perhaps once 
in the Old Testament (Haggai 1: 13), refers to an 
ordinary man or angel, should not blind us to the 
greater fact of the almost constant presence of 
Christ in the world throughout the patriarchal 
and Israelitish dispensations. So calm and careful 
a theologian as Dr. A. H. Strong, says: " Though 
the phrase ' Angel Jehovah ' is sometimes used in 
the later Scriptures to denote a mere human mes- 
senger or created angel, it seems in the Old Tes- 
tament, with hardly more than a single exception, 
to denote and designate the pre- existent Logos 
(Word), whose manifestations in angelic or human 
form foreshadowed his final coming in the flesh. ' ' 
To this we may add the theophanies of light 
which should not be overlooked when thinking of 
him who declares that he is the light of the world. 

His incarnation was, at first, not so much a 



Topic IV— Part I 41 

revelation as an obscuration, so that he needed a 
witness to testify of him till he should be revealed 
in miracle, and in transfiguration and resurrection 
glory, an office that John the Baptist was sent to 
perform (John 1 : 30), saying, " After me cometh 
a man which is preferred before me, for he was 
before me. ' ' Jesus was before John, not only in 
his pre-creation state, but also in his Old Testa- 
ment theophanies. 

4. Consider Him in His Incarnation. 

As previously said, the incarnation in its first 
stage was an obscuration rather than a revelation 
of divinity. But it was a necessary step in the 
work of redemption, since man needed to have 
God revealed, not only to him but also in him, 
the departed divinity reinstated in humanity. 
Here we come to the greatest mystery in the 
whole gospel (I Timothy 3: 16 ; Matthew n : 
27 ; Colossians 2:2). It exceeds that of the 
Trinity, and has been the fruitful source of many 
a theological battle from the earliest centuries of 
the church even until now. 

But, though mysterious, we should know it and 
know it aright, " Since Christ is not only the 
central thought in Christianity, but Christianity 
itself, the embodied reconciliation and union 
between man and God." (Dr. A. H. Strong.) 
Moreover, we are incited in the Scriptures to 
know it (John 17:3 and Philippians 3 : 8-10), 



42 Theology 

since especially, we are, by virtue of our heavenly 
birth, partakers of the same nature and destiny 
(I John 3 : 2 ; II Peter i : 2-4 ; Romans 8 : 29). 
The best way to know it is to believe it and 
receive it just as it is given to us in the Scriptures, 
and thus to experience its wonderful reality in our 
own selves. 

Matthew and Luke give us the plain and fa- 
miliar story of the birth of the babe in Bethlehem, 
who had a divine father and a human mother ; 
and other Scriptures show us, as we have already 
seen, that he was truly God, while still others, like 
John 8 : 40, Acts 2:22, Romans 5 : 15, I Corin- 
thians 15 : 21, show equally plainly that he was 
truly man. Therefore we have in Christ two 
natures in one person; not two persons, a God and 
a man, but one person with two natures, a God- 
man. And these two natures in one person were 
in the babe, as well as in the fully developed 
man, although the consciousness of them may 
have gradually dawned upon his mind as he grew 
in years and in knowledge. 

The chief error we should guard against is that 
of considering Christ as two persons. He is one 
person who cannot be divided, and never will be 
divided. If our intellects stumble at the mystery, 
let our hearts rejoice in the fact. Christ is really 
God to meet our need, and really man to show 
how that need may be fully met. Perhaps our 
greatest danger is in not conceiving of him as 



Topic IV — Pari 1 43 

really man as well as a divine Saviour. But if we 
have any doubts on this score read I Corinthians 
15 : 21, I Timothy 2 : 5, especially this last as 
rendered in the revised version. He was a fully 
saved man from the origin of his being (Luke 1 : 
35). By this union of the divine and human is 
formed the ideal and perfect man. The departed 
divinity has returned in most complete and per- 
manent manner. 

The incarnation of Christ, then, is the model of 
our regeneration (John 3 : 5). He, then, who 
was before all things, and by whom all things 
were made, and who delighted in the new-formed 
race of man, and followed that race after its fall 
in theophanies of light and human form, comes at 
last into vital union with that race, thus saving it 
in his own person and affording a similar salvation 
to all who will by faith receive it. 

5. Consider Him in His Humiliation. 

By his humiliation is meant the period between 
his conception and his baptism. 

We would naturally expect that the person thus 
formed by the union of the divine and the human 
natures would be characterized by evident mani- 
festations of divine power and glory; and such 
indeed was ultimately, but not immediately, the 
case, since this union was intended to cover all 
the phases of human experience and to fit into the 
plan of the ages. 



44 Theology 

For thirty years (Luke 3 : 23) this divinely 
born one exhibited neither power nor appearances 
much different from those of humanity in general. 
As a child he grew, and as a man he labored, 
much the same as others ; or, at least, without 
attracting unusual attention. And although, after 
this, he exhibited wonderful evidences of divinity, 
he finally died and went to the place of departed 
spirits much after the order of ordinary men. 

These facts bring us to consider what theo- 
logians call the state of Christ's humiliation, or to 
inquire how, or how far, did the divine Word sur- 
render to human limitations ? But as we in our 
study are now following him historically, we will 
first consider him from his conception to his bap- 
tism, calling this period his humiliation. And as 
we look into our Bibles, the remarkable fact that 
confronts us, is, that very little is said concerning 
this period which occupied the greater part of the 
time of his first advent. We are told that he was 
maturely born (Luke 2:6, 7) ; that he grew and 
waxed strong, was filled with wisdom, and the 
grace of God was upon him (Luke 2 : 40) ; that 
at the age of twelve he went with the family on 
their annual pilgrimage to Jerusalem, to the feast 
of the Passover, but failed to start on the home- 
ward journey with the company, which returned 
to look for him, and after three days found him in 
the temple, sitting in the midst of the teachers of 
the law, both hearing them and asking them 



Topic IV— Part I 45 

questions ; and all that heard him were amazed at 
his understanding and answers ; and when his 
mother reprovingly inquired as to this unusual 
conduct, he replied, " How is it that ye sought 
me ? wist ye not that I must be in the things of 
my Father ? ' ' but that he then readily went home 
and was subject to family government, advancing 
in wisdom and in stature and in favor with God 
and man (Luke 2 : 41-52 Rev. Ver). 

From other hints given elsewhere we learn that 
he worked at the trade of a builder (Mark 6:3) 
and possibly that he was accustomed to read in the 
synagogue (Luke 4 : 16). This is about the sum 
total of all the accounts that we have of him up to 
the time of his baptism. He thus far appears as an 
earnest, thoughtful, acquisitive, yet dutiful and sub- 
missive and laborious child and young man, but ex- 
hibiting no divine power or glory. For when, after 
his baptism, he did exhibit these divine preroga- 
tives, his own associates were stumbled by him, and 
inquired, "From whence hath this man these 
things?" (Mark 6:2). 

Therefore we are led to ask where and how 
was the eternal Word during these thirty years, 
and wherein, generally, did Christ's humiliation 
consist ? The principal Scripture on this point is 
Philippians 2 : 5-9, which is best rendered as fol- 
lows : ' ' Who, existing in the form of God, 
counted not the being on an equality with God, 
a thing to be grasped ; but emptied himself, tak- 



46 Theology 

ing the form of a servant ; being made in the 
likeness of man ; and, being found in fashion as 
a man, he humbled himself, becoming obedi- 
ent even unto death, yea, the death of the 
cross. ' ' To this may be added John 17:5 and 
II Corinthians 8 : 9, which imply that he surren- 
dered glory and riches in becoming man. 

There has been much discussion over the 
phrase, "He emptied himself" or "made him- 
self of no reputation."^. The truth seems to be 
that he surrendered not his essential qualities, but 
rather the independent exercise of them, in sub- 
mitting to human conditions and developments 
and foreordained plans. For illustration, a man 
asleep in the night-time has not lost any of his 
faculties, but they are not in exercise, they are 
dormant ; but, just in proportion as the man 
awakes, and the hours of his business arrive, he 
uses them. So Christ did not lose any of his 
divine qualities, but allowed them to be latent for 
a time. He took the form or environment, rather 
than the essence of a servant or a man, that is, a 
subordinate being. But as he grew, and as the 
times and seasons of redemption came on, he 
awoke to the exercise of his divine power, and 
thus he will continue to do, until the whole work 
is finished. And this his lengthy submission to 
the limitations of human life, and to the times and 
seasons of the work of redemption, was by no 
means lost time in the career of the God-man, but 



Topic IV — Part I 47 

rather is one of the most instructive and hope- 
inspiring periods in all his career, for it touches 
and helps us just where we are now, born of God, 
and full of aspirations and desires, and yet, not 
appearing what we shall be, not giving full evi- 
dence of the divinity that is latent in us (I John 
3 = *> 2)- 

6. Consider Him in His Ministry. 

At the age of thirty he was, on the one hand, a 
fully developed man, and on the other hand there 
had arrived a certain foreordained time in the plan 
of redemption (Mark 1:15; Daniel 9 : 25). 
Still further, his harbinger or witness, John the 
Baptist, had commenced his work and was there- 
fore ready to bear testimony to him, even when 
he was still unmanifested (John 1 : 31). Jesus 
therefore leaves the quiet of ordinary human life, 
and is baptized, in token of the work he was to 
do for humanity, both cleansing and life-giving. 
In this initial act the Holy Spirit came upon him. 
Thus arrived the time, generally (but not the 
hour, specifically, John 2:4), when he should 
begin to manifest the power and glory that was 
latent in him (John 2:11). It was a critical 
epoch in the history of redemption, and Satan 
always attempts to frustrate any advance move- 
ment in redemption ; hence the temptation in 
the wilderness, which was a prolonged, three-fold, 
and mighty assault, that none but a God-man 



48 Theology 

could have endured. The endeavor of the tempter 
was to make Jesus either to doubt his Divine Son- 
ship, or to exceed the bounds of his human and 
temporal limitations. Christ's victorious weapon 
was always the sword of the Spirit which is the 
word of God, as it presents the duty of man 
under the discipline of God. (See Matthew 
4:4, 7, 10, with the quoted passages in Deuter- 
onomy 8:3; 6:16; 6:13; 10 : 20.) 

The temptation over, he performed his public 
ministry of about three and one-half years. Into 
the details of this we shall not now enter. Suffice 
it to say that it was a mighty testimony in word 
and in deed concerning God's purposes of 
redemption, and a call upon the chosen nation to 
receive at once the Kingdom of heaven. His 
first and his essential message was, ' * Repent, for 
the kingdom of heaven is at hand" (Matthew 
4 : 17); that is, turn from your ordinary ideas 
which have been formed by your natural experi- 
ence in your lost condition, and believe and 
receive the promised fact of the return of the God 
of heaven into the lost world, expelling the evil 
from it, and filling it with his own blessed full- 
ness (Daniel 2 : 44). 

To illustrate this message he expelled many 
demons, healed all manner of disease, controlled 
the hostile elements, raised the dead, and in every 
way gave initiatory hints of his general redeeming 
work. His miracles were not so much mere 



Topic IV— Part I 49 

attestations that he was a divine teacher as they 
were illustrations of the truth he was teaching, 
and earnests of the great work he was longing to 
do. 

His testimony, however, was not received, and 
the Kingdom did not then come. His heart was 
wrung with anguish, and he wept bitter tears 
(Luke 19 : 41-44) because his nation knew not 
the time of her visitation. In all his ministry he 
manifested his divine nature to a certain extent, 
by the mighty works which he did, but not as 
fully as he wished, because of the unbelief of the 
people (Mark 6:5, 6). This unbelief of his own 
people led him sometimes to go to the Gentiles 
(Matthew 15:21; 16:13; John 7:1; 10 : 40 ; 
11 : 54), among whom he found greater faith 
(Matthew 15:2 8, 8: 10) to cheer him in the 
executing of his purpose. 

7. Consider Him in His Transfiguration. 

In one of these excursions to the outlying 
regions of Csesarea Philippi (Matthew 16 : 13), 
he asked his disciples, ' ' Whom do men say that I 
am ?' ' They gave him the various opinions that 
were entertained of him, none of which, how- 
ever, reached the great fact of his divinity. 
Then he asked, " But whom say ye that I am ?" 
Peter promptly acknowledged his divinity (Mat- 
thew 16 : 16). But as the dark shadow of his 
death was soon to take away even Peter's confi- 
4 



50 Theology 

dence, and, as if to strengthen the faith of his 
disciples against that trying ordeal, he saw fit to 
show them, for a little while, the actual and 
literal glory of his true nature and kingdom. 
Therefore taking the chosen three, he went up 
into a high mountain, apart, and was transfigured 
before them. " His face did shine as the sun, and 
his raiment was white as the light, and behold 
there appeared unto them Moses and Elias, talk- 
ing with him " (Matthew 17 : 2, 3). 

Here was represented a miniature of the prom- 
ised kingdom of heaven upon earth. Divinity 
within humanity was unveiled, or rather, shone 
through the veil of the flesh and properly glorified 
humanity, not merely in Christ's person, but also 
in the persons of Moses and Elias, who also 
appeared in glory (Luke 9 131), thus clearly ex- 
hibiting the proper ultimate condition of humanity 
as filled, and indwelt, and glorified by the Spirit 
of God. 

This exhibition of humanity, glorified without 
death, was of the highest importance in the 
Christian scheme, as showing, doubtless, on the 
one hand, what was the original nature and des- 
tiny of man, and on the other, what the outcome 
of the plan of salvation is to be, when death shall 
be swallowed up in victory. (Read carefully 
I Corinthians 15 : 54, with Old Testament refer- 
ences ; for example, Isaiah 25 : 6-9. ) 

In the transfiguration Jesus reached the proper 



Topic IV— Part I 51 

and normal summit 01 his career, the ideal glory 
of sinless humanity. And had he not taken on 
himself the cause of sinful humanity there would 
have been no need that he should have gone to 
death and resurrection ; but, having taken on him 
the cause of sinful humanity, he did go on to 
death and resurrection. Yet it should never be 
forgotten that the glorification of living humanity 
is the proper goal of Christian ambition, and thus 
the mount of transfiguration, and not Joseph's 
tomb, should suggest the point for which we 
should aim (Philippians 3:21; I Corinthians 
15:51; I Thessalonians 4:17; Romans 12 : 1 , 2 ; 
and particularly II Peter 1 : 15-19, where Peter, 
conscious of his own coming martyrdom, desires 
that his survivors should still cherish the ideal of 
translation, and cites the transfiguration of Christ 
as the sure ground of this hope). 

But the long reign of death through the centu- 
ries of apostasy, has sadly obscured this promise 
of life (II Timothy 1 : 1), which the Saviour so 
gloriously brought to light (II Timothy 1 : 10) so 
that death has been called " the gate to endless 
joy." The resurrection is only the secondary 
and not the primary hope of bodily salvation set 
before us in the gospel. But to what extent the 
primary, as set forth in the transfiguration, has 
been eclipsed in the thought of the historic 
church, may be seen in the fact that the most 
complete work on systematic theology (Dr. A. H. 



52 Theology 

Strong's) in the English language, does not even 
allude to the transfiguration. The word does not 
occur at all even in the voluminous index, which 
covers more than one hundred two-column pages ! 
God is, however, at the present time, recalling 
his church from her wandering unbelief, so that 
the transfiguration is beginning to receive some 
attention from the more spiritually inclined 
minds, and by some is being reinstated in its 
proper place in the plan of redemption. 

8. Consider Him in His Death. 

In Philippians 2 : 7, 8, we read that Christ in 
his humiliation being found in fashion as a man, 
humbled himself, and became obedient unto 
death, even the death of the cross. This plainly 
represents his death as a second or additional 
descent in his humiliation. He not only sub- 
mitted to the environments of human life and of 
times and seasons, thus coming down into man's 
condition under sin, purifying it in his own 
person, and even glorifying it in the transfigura- 
tion; but he also descended to the lower condition 
of human death, that he might rescue men even 
from this. He did not, therefore, ascend into 
heaven from the mount of transfiguration, in 
Galilee, but steadfastly set his face to go to hos- 
tile Judea (Matt. 19 : 1), and fatal Jerusalem 
(Luke 13 : 33, 34), that he might ascend into 
heaven from the lowest depths of man's fallen 



Topic IV— Part I 53 

condition (Luke 9 ; 51), telling his disciples that 
death awaited him at Jerusalem (Matt. 20 : 17-19). 
Here was a marked turning-point in the career of 
the God-man, which was manifested by a singular 
resoluteness and forwardness in the manner of his 
journeying, and by a strange fear that fell upon 
his followers (Mark 10 : 32-34), although they 
did not understand the full import of the words 
that he was telling them (Luke 18 : 31-34). He 
however understood full well that he was turning 
from the glories of immortality, as he had tasted 
them in the transfiguration, to the blackness of 
death as he should taste that on the cross and in 
the under-world. 

As if to make one more last appeal to his un- 
believing nation, he sent seventy harbingers before 
his face (Luke 10 : 1), and finally entered the city 
as a king, in the exact manner that had been pre- 
dicted of him centuries before (Zechariah 9:9; 
Matthew 21 : 1-11). But nothing availed to 
turn the heart of Jerusalem. In the midst of the 
apparent joy of this triumphal entry his swelling 
sorrow found vent in tears (Luke 19 : 41-44), a 
sorrow which deepened into agony in Gethsemane 
(Luke 22 : 44), pressing from him a sweat which 
was as it were great drops of blood falling down 
to the ground, and extorted from him, on the 
cross, the awful cry, "My God, my God, why 
hast thou forsaken me?" (Matthew 27 : 46), and 
which at last — as most careful scholars think — 



54 Theology 

actually ruptured his heart (Psalms 22 : 14 ; John 
19 : 34, 35), bringing the death he had so long 
foreseen and to which he had so bravely marched 
from far-off Galilee and heaven-touched Hermon. 
This death of the God-man was purely volun- 
tary (John 10 : 17, 18 ; Matthew 26 : 53, 54, with 
Mark 14 : 33-36). It was an awful ordeal for the 
Prince of Life to die. It was for no scenic dis- 
play that he prayed three times, ' ' O my Father, 
if it be possible, let this cup pass , from me ' ' 
(Matthew 26 : 38-44; Hebrews 5 : 7, 8). The 
utter terribleness of death to one in whom was 
life (John 1:4), and who knew no sin (I Peter 
2 : 22), and who had already been glorified while 
living, we cannot by any means know. But the 
only compelling power leading to it was the will 
of his Father (Matthew 26 : 39-42), which it 
was his delight to do (Psalms 40 : 8). Having 
thus died in the awful hour of the power of dark- 
ness (Luke 22 : 53), he had descended to the 
lowest point of man's lost condition under Satan. 
Henceforth his career will be upward and vic- 
torious. 

9. Consider Him in His Resurrection. 

As the resurrection holds such an important and 
pivotal place in Christianity and as it has been so 
much attacked and doubted by unbelievers, it is 
well for us, while not descending altogether to the 
low plane of unbelief, to be, nevertheless, very 



Topic IV— Part I 55 

careful and full in our statement and comprehen- 
sion of the facts in the case. Let us therefore 
notice seven particulars in regard to it. 

(1.) Really Died. — Jesus Christ really died, 
and did not merely swoon on the cross. The fact 
as well as the manner of his death is indicated by 
John 19 : 33-37. The soldiers not only judged 
him dead, but one of them pierced his side, 
' ' And forthwith came there out blood and water, ' ' 
showing, as physiologists and physicians acknowl- 
edge, such a condition of the vital organs, includ- 
ing the heart itself, as precluded the idea of a 
mere swoon. 

(2.) Saw No Corruption. — Although surely 
dead his body suffered no corruption. Just as he 
took on a sinful nature without sin, so also he ex- 
perienced bodily death without corruption. As he 
sanctified the spirit, so also he purified the body. 
He was holy in body as well as in spirit, and a 
body perfectly holy could not properly be subject 
to corruption (Psalms 16 : 8-1 1 ; Acts 2 : 24-32). 
The cause of his body seeing no corruption, 
although so long dead, may be seen in the manner 
of his life and of his death. Wonderfully pure 
and perfect was his body in its original constitu- 
tion, having been begotten by the Holy Ghost, 
and born of a Jewish virgin. For centuries the 
material basis of his physical constitution had 



5 6 Theology 

been purified by the observance of the God-given 
Jewish hygiene. All his life, moreover, he had 
lived in the purest manner, ever regarding his 
body as the temple of the Holy Ghost (John 
2 : 19-21). No corrupting diet had entered his 
tissues, no excesses or sicknesses had made any 
inroads on his body, neither had age enfeebled it, 
for he died at thirty-three, in the very prime of 
maturely young manhood. Moreover, the blood 
and other moistures of his body were in a large 
degree removed. During the night previous to 
his crucifixion, in the agony in the garden, he had 
perspired great drops of bloody sweat, and thus 
his system had been drained near the surface ; 
next, his extremities, his hands and his feet, were 
bled for six hours by the nailing to the cross ; and 
finally the blood and water from the pericardium 
and the heart had been drawn from the center of 
his system by the spear-thrust into his side. Thus 
the fluids that in life sustain the vital current, 
and in death, stagnating, soonest produce corrup- 
tion, were removed from his body. His stomach 
also must have been almost or quite empty, and 
in short there was with him, probably, the most 
complete and awful draining of natural life-sus- 
tainers that man ever knew. It is no wonder 
that even from his patient and uncomplaining 
lips there was wrung the terrible cry, " I thirst " 
(John 19 : 28 ; Psalms 22 : 15). Thus the manner 
of his life and of his death were his own em- 



Topic IV— Part 1 57 

balmers; and his body, perfect as to substance 
but drained of corrupting life-sustainers, was 
wrapped in linen and in spices and laid in the 
new, clean, cool, rock-hewn tomb, without the 
faintest odor of corruption, as pure and as sweet 
as anything material could be, sleeping and waiting 
for the incoming life of immortality. 

(3.) Body Really Raised. — This body was 
really raised to life. It certainly was gone from 
the tomb on the morning of the third day, as the 
testimony of various visitors and the military guard 
affirmed. That it had not been taken away by 
outside parties, five very different kinds of wit- 
nesses attest. 

( a ) The Roman Soldiers. — The Roman soldiers 
stationed as guards would never have allowed such 
an act, notwithstanding they were bribed by the 
Jews to promulgate such a report. 

(J>) The Clothes.— The. linen clothes left 
' 'lying," that is, probably (John 20 : 5) fallen 
down flat in the place where the holy body had 
lain, showing that the occupant had gone out of 
them. 

(7) The Angels. — The angels present declared, 
' ' He is risen " (Matthew 28 : 6 ; Mark 16 : 6). 

(a 7 ) Men Who Saw. — The men who saw him, 
after his resurrection, having the wounds of his 
crucifixion (John 20 : 27. Compare I Corinthi- 
ans 15 : 8). 



58 Theology 

(e) His Own Word. — His own assertion both 
before and after the fact (Matthew 17 : 23 ; Luke 
24 : 39 ; Revelation 1 : 18). 

There is no fact of ancient history that is more 
fully established than that the dead Jesus, with the 
same body that was laid in the tomb, came to life 
again. 

(4. ) Supernaturally Raised. — This resurrec- 
tion was wholly supernatural. There is no natural 
process by which a body, really dead, can live 
again. Therefore the resurrection is of the nature 
of a creation, or at least of a re-creation, in that 
it is effected supernaturally. But if supernatural, 
and a new creation, it is perfectly useless to 
attempt to understand or explain it with our pres- 
ent knowledge or experience. We must accept it 
by faith, the same as we accept the transfigura- 
tion, or any other supernatural event or fact. In 
this connection it must be remembered that the 
resurrection of Christ's followers will also be 
supernatural, and that any foretastes or earnests 
of resurrection life are supernatural (II Corinthi- 
ans 5:5). Indeed,, the whole Christian life is 
supernatural (Romans 8 : 11, 23). The resur- 
rection is but the completion or outward manifes- 
tation of regeneration. 

(5. ) Raised to Spirit-life — Christ was raised, 
not to his life of the flesh, but to his life of the spirit 



Topic IV — Part I 59 

(I Peter 3 : 18). This may seem like a superflu- 
ous remark since the fact is so evident ; yet it is 
well to state it distinctly in order to distinguish 
the resurrection from mere resuscitation to earthly 
life, like that of Lazarus or Dorcas, and also that 
we may not be misled by the fact that he some- 
times appeared just as though he were merely in 
the flesh, as in Luke 24 : 39-44. 

(6.) Body Having No Fixed Form. — Christ's 
resurrection body had no fixed form or appear- 
ance, but became, at his will, of whatever form or 
appearance he wished. Sometimes when he ap- 
peared to his most intimate friends he was 
unknown to them (John 20 : 14—16); and Mark 
speaks expressly about his appearance in * ' another 
form " (Mark 16 : 12). This is the most impor- 
tant feature of his resurrection body, namely, that 
in it spirit controls material, instead of material 
controlling spirit. The spirit makes the body 
just what it wishes at any given time. Grasp 
this idea firmly, and many of the difficulties that 
have ■ seemed to inhere in the understanding of the 
glorified body, will in a measure disappear. In our 
present body we groan, being burdened (II Corin- 
thians 5:4), because it so controls our spirits. 
But in the resurrection body the reverse will be 
the case. If we may adopt the proverb "It is 
right to be taught by the enemy, ' ' we may take a 
hint from the materializations of spiritualism. 



60 Theology 

(7.) Immortal. — Christ's resurrection body 
was immortal. Not only has he not died again, 
but he cannot die again (Romans 6:9, 10 ; Reve- 
lation 1 : 18). The resurrection state is a literally 
immortal state (Luke 20 : 36), at least for the 
subjects of the first resurrection (Revelation 
20 : 6). Whatever second death there may be 
for the subjects of the second resurrection (Rev- 
elation 20 : 13, 14) — or the resurrection of the 
wicked — there can be none for the subjects of the 
first resurrection, of whom Christ is the first-fruits 
(I Corinthians 15 : 20 ; Acts 26 : 23 ; Colossians 
1:18; Revelation 1 : 5). The first-fruits are of 
the same kind as the harvest. 

Thus the resurrection of Christ is a matter of 
the most practical interest to us, and together 
with the transfiguration, should be most carefully 
studied, as setting forth in concrete form what 
salvation by Christ really is. Any view of Chris- 
tianity which stops short of the transfiguration and 
the resurrection, or in any way relegates these 
facts to an obscure position, is a fatally defective 
one. Christianity is not merely a code of ethics 
to govern mortal men • but it is a vital force to 
transform men into a holy immortality ; and it is 
best learned from the career of the very Head and 
Heart thereof himself, Jesus Christ, who announces 
himself as ' ' He that liveth and was dead, and 
behold I am alive forever more. " (Rev. 1 : 18). 



Topic IV— Part I 61 

10. Consider Him in the Forty Days. 

The forty days are those of the life of the risen 
Christ on earth. 

With the resurrection Christ completed his 
redemptive work on earth as regards his first ad- 
vent, and therefore he might have appropriately 
ascended into heaven at once. Indeed it is often 
said, in creeds and other epitomes of his career, 
that he arose from the dead and ascended into 
heaven ; but the fact must not be overlooked that 
he remained for forty days upon earth, in frequent 
interviews with his followers (Acts 1:3), though 
never appearing to the unbelieving Jews, who had 
rejected him (Matthew 23 : 39 ; Acts 10 : 41). 

The reason of this seems to have been to give 
the disciples a more vivid idea of the Kingdom 
than they could have received simply by word of 
instruction. A miniature of the Kingdom, in its 
completeness and glory, had indeed been given to 
the three favored apostles on the mount of trans- 
figuration ; but the resurrection had not then 
taken place, and their minds were very dark con- 
cerning it (Mark 9 : 10). But now that the res- 
urrection had taken place as the complement of 
the transfiguration, he wished to impress on his 
followers generally, the ideas of the Kingdom, 
that is, the reign of the glorified saints over the 
earth. He therefore remained for forty days, in 
which he spoke of things pertaining to the King- 
dom of God (Acts 1:3). During these forty 



62 Theology 

days he not only frequently appeared to the eleven 
apostles, but also once, at least, to above five 
hundred brethren (I Corinthians 15 : 6); and this 
appearing to them was by appointment (Matthew 
28 : 16), probably on the very mountain where 
the transfiguration had taken place, at which time 
and place he doubtless discoursed very fully regard- 
ing the whole scope of his work, which was to 
eventuate in his second coming and Kingdom. It 
was, then, from the glorified state and on the basis 
of it, that the Great Commission was given, under 
which we are now laboring, with a view to the 
bringing of the Kingdom. (Compare on this 
whole subject, Matthew 17:9 with Matthew 
28 : 7, 10, 16-20; also I Corinthians 15 : 6 ; 
Luke 24 : 6 ; Acts 1 : n ; II Peter 1 : 16-18.) 

The general Christian community, therefore, so 
far as it existed before the descent of the Holy 
Spirit, became quite familiar with the glorified 
state of humanity during these forty days, and saw 
plainly that the glorified could mingle with those 
who are yet in the flesh on earth. 

The forty days, therefore, fixed the foundation 
facts of the gospel of the Kingdom and made the 
second coming of the Son of man, in his King- 
dom, a very plain and easily expected event. But 
as this exceedingly important and Scriptural truth 
has been so obscured during the centuries of the 
apostasy, we should give it most earnest attention, 
lest we also should let it slip (Hebrews 2 : 1-4). 



Topic IV— Pari I 6$ 

ii. Consider Him in His Ascension. 

The chief thing, aside from the fact itself, 
which we notice regarding the ascension, is, the 
very ordinary and incidental manner in which it 
is mentioned in the Scriptures. It is not intro- 
duced as anything novel or unlooked-for, but 
rather as most appropriate, and as an event to be 
expected (Luke 9:51; 24 : 51 ; Mark 16 : 19 ; 
Acts 1 : 2 and 9). The same is true in regard to 
the ascension of Enoch and Elijah (Genesis 5:24; 
Hebrews 11:5; II Kings 2 : 1-11) and of the 
church at the last day (John 6 : 39, 40, 44, 54 ; 
I Thessalonians 4 : 17). The reason of this, no 
doubt, is that ascension is the normal and original 
method for man to reach the heavens. When, 
therefore, Christ had finished his work on earth it 
was a thing most natural — if we may apply the 
word natural to what is regarded now as super- 
natural — for him to ascend into heaven. When- 
ever a son of man becomes fully and manifestly a 
son of God, when he who has borne the image of 
the earthy comes also to bear the image of the 
heavenly (I Corinthians 15 : 49), he readily has 
access to the heavenly places (Ephesians 1 : 20 ; 
2^6; 4:9, 10 ; Acts 1 : 11), showing that the 
connection between heaven and earth is much 
more intimate than the present experience of 
these apostate days would seem to make it. And, 
that this fact of Christ's ascension might be 
solemn, vivid, and fully witnessed to, it took place 



64 Theology 

while he was pronouncing a benediction upon his 
disciples (Luke 24 : 51), full in their view (Acts 
1:9), and apparently so deliberately that they 
were enabled to watch his disappearance in the 
clouds (Acts 1 : 10), and to know that he had 
gone to his seat at the right hand of God (Mark 
16 : 19). 

12. Consider Him in His Intercession. 

We consider the intercession of Christ at the 
right hand of the Father in heaven. 

The fact that the ascended Jesus was and is at 
the right hand of the Father, is very frequently 
alluded to in the Scriptures and in the writings 
of the early church. David foresees it (Psalms 
1 10 : 1) ; Christ himself foretells it (Mark 14 162); 
and Mark records it in 16 : 19; the first martyr 
beheld it (Acts 7 : 55) and witnessed to it (Acts 
7 : 56); the apostles often alluded to it (Acts 
2 : 34 ; I Peter 3 : 22 ; Ephesians 1 : 20); the 
writer of Hebrews makes much of his argument to 
turn upon it (Hebrews 1:3; 8:1); the so-called 
' ' Apostles' Creed ' ' declares, ' ' He sitteth at the 
right hand of God the Father" ; the " Gloria in 
Excelsis ' ' cries, ' l Thou that sittest at the right 
hand of God, have mercy upon us"; the " Te 
Deum ' ' sings, * ' Thou sittest at the right hand of 
God in the glory of the Father." And thus it 
is through all early Christian literature, and with 
great reason, since this is the position now occu- 



Topic IV— Part I 65 

pied by Christ in his redemptive work, and hence 
this is the vital fact in present Christianity. 

Without entering fully into the work which 
Christ is now doing there (which will come up 
again under another part of our study) we may 
now say, in brief, that the right hand position is : 

(1.) The Place of Accuser, whom Christ 
casts out (Zechariah 3:1; Psalms 109 :6; 
Revelation 12 : 10). 

(2.) The Place of the Intercessor, which 
Christ now occupies (I Kings 2:19; Romans 

8:34). 

(3.) The Place of Acceptance, especially 
when the intercessor is invited to sit (Psalms 
110:1; Matthew 25 : ^3, 34)- 

(4.) The Place of Honor and Blessing 
the highest honor and richest blessing (Genesis 
48 : 13-19). 

(5.) The Place of Power (Psalms no : 5; 
Mark 14 : 62). From this manifest and potent 
place in the heavens, Christ, through the Holy 
Spirit, now succors his witnessing church, and 
awaits the day when he may call his bride to him- 
self and with her commence his reign over the 
earth. But, as during this period the Redeemer is 
wholly concealed in the heavens, there is of 
course a great lack of the appearance of the 
divine and the supernatural. Not even the 
theophanies of the early ages are often granted 
to us now. This is pre-eminently the period of 
5 



66 Theology 

faith: "We walk by faith, not by sight." But 
when it is over and he shall come forth in his 
glory, the present lack of sight will be more than 
made good by, ' ' the glorious appearing of the 
great God and our Saviour Jesus Christ" (Titus 
2 : 13). 

Professed Christianity in the present period 
will be earthly or heavenly-minded according 
as it fixes its attention on the earthly career 
of Christ in humiliation, or on his heavenly 
career in glory. As to which ought to have the 
precedence, see Romans 5:10; II Corinthians 
5:16; Philippians 3 : 20 ; Colossians 3:1; He- 
brews 9 : 28. 

13. Consider Him in His Second Coming. 

Or, the second coming of Christ. 

This follows logically from his exaltation to the 
right hand of God (Philippians 3 : 20; Hebrews 
9 : 24-28). But we now only allude to it as one 
of the facts necessary to be taken into account 
in following out the career of the Redeemer. We 
shall dwell more fully upon it later on in our 
study. It indicates not, as has sometimes been 
represented, the closing of redemption, but rather 
the inauguration of the full working of it. It is 
by far the most important crisis, or epoch, in the 
whole career of the Redeemer, at least appar- 
ently — the beginning of his fully manifested glory. 
Christ will return to the earth in the same manner 



Topic IV— Part I 67 

in which he departed from it (Acts 1 : 11), casting 
out Satan (Revelation 20 : 2), but appearing in 
far different relations to the three divisions of 
mankind into which men are separated in the 
working of redemption (I Corinthians 10 : 32), 
namely, the church, the Jews, and the nations, 
bringing each into its proper position ; but of this 
we cannot now speak particularly. 

14. Consider Him in His Kingdom. 

By the second coming of Christ, the expulsion 
of Satan, and the proper arrangement of the 
church, the Jews, and the nations, there will be 
inaugurated the long promised Kingdom of 
heaven upon earth (Daniel 2: 44; 7:13, 14; 
Isaiah 9:6, 7 ; Micah 4:7, 8). Into the par- 
ticulars of this it is impossible with our present 
knowledge to enter. It seems, however, evident 
that this Kingdom is administered by the glorified 
saints from the heavenly realm (Revelation 5:10; 
22 : 5; Hebrews 2 : 5-7), and by the Jewish 
people on earth (Isaiah 60 : 12-15; Ezekiel 
39 : 22-29; Zechariah 14 : 16, 17; Romans 
11 : 19-25). Such explicit statements regarding 
the reign of the ' ' saints ' ' as are found in Daniel 
7 : 18-22, 27, may perhaps be applied to both 
classes of saints or holy ones. But doubtless 
when the blessed time arrives, the Kingdom will 
be found to be far more glorious and literal than 
we can now conceive it to be. 



68 Theology 

15. Consider Him in His Giving up the 
Kingdom. 

This is the giving up of the Kingdom to the 
Father. 

The relations of the Father and the Son are 
confessedly mysterious (Matthew 11 : 27). But 
it seems from John 5 : 20-23 that certain offices 
properly belonging to the Father, were, in the 
work of redemption, committed by him to the 
Son, and from I Corinthians 15 : 24-28, that 
when this work is complete, these delegated 
offices will be given back by the Son to the 
Father, " that God may be all in all." It is not 
well for us to be over-confident as to the exact 
nature or times of these transactions; but they 
give to us certain ideas on the one hand of the 
blessed harmony existing in the God-head, and 
on the other hand of the defmiteness and of the 
temporariness, in a certain sense, of the work of 
redemption, in that it has an end. But although 
the work itself may have an end and although the 
Kingdom may be delivered by the Son to the 
Father, yet the results of that work and the 
duration of this Kingdom have no end (Psalms 
145 : 13 ; Daniel 7 : 14, 18; Luke 1 : 33). The 
distinguished commentator, Meyer, says, ' ' The 
regency, but not the Kingdom, comes to an end. ' ' 

Thus we have followed the Redeemer from his 
pre -creation state through his work of redemption. 



Topic IV— Part I 69 

And though there are in his career, as might be 
expected, points of mystery transcending the 
grasp of our finite minds, we are, nevertheless, 
greatly impressed with the blessedness of the 
Redeemer and the surety of redemption, and 
would join in the new song of praise that is to be 
sung to him in the heavens in view of his work 
(Revelation 15 : 9-3). 



• 



70 Theology 



PART II.— HIS OFFICES AND WORK. 

Introduction. 

(i.) When did He Enter upon These Several 

Offices ? 
(2.) What is the Relative Importance of these 

Offices ? 

1. The Office of Prophet or Teacher. 

(1.) He Teaches by His Spirit. 
(2. ) He Teaches by His Words. 
(3. ) He Teaches by His Works. 
(4. ) He Teaches by His Example. 
(5.) He Teaches by His Silence, or the Things 
He Does Not Do and Say. 

2. The Office of Priest or Intercessor. 

( 1. ) To Offer a Sacrifice in Sight of the People. 
(2.) To Go Within the Veil to Make Inter- 
cession. 
(3.) To Come Forth Again and Bless the People. 
2. The Office of King or Ruler. 



Introduction: The Office-Work of Christ in 
Redemption. 

Christ in his redemptive work sustains three 
principal offices : 

I. That of Prophet or teacher (Acts 3:22; 
Deuteronomy 18 : 15, 18 ; John 13 : 13-15). 

II. That of Priest or intercessor (Isaiah 53 : 12, 
59 : 16 ; I John 2:1). 

III. That of King or ruler (Psalms 2:63 
Acts 5 : 31 ; Luke 19 : 38). 



Topic IV— Part II 71 

As we come to consider these offices, two pre- 
liminary questions arise : 

1. When did he enter upon these several 
offices ? 

2. What is the relative importance of these 
offices ? 

As to the first, the truth seems to be, that 
although he may have possessed all three inher- 
ently from the beginning, yet he openly enters 
upon their respective duties not contemporane- 
ously but successively, {a) He appears as Prophet 
before he appears either as Priest or King, (p) 
He appears as Priest before he appears as King. 
(V) After he has been both Prophet and Priest he 
appears as King. 

Although entering separately upon these offices, 
he never fully surrenders any of them, but holds 
them in some sense forever, so that when we take 
him for one we must take him for all. We must 
not attempt to take him simply as our teacher, or 
simply as our Saviour, but also as our ruler. 
Serious defects in Christian character may arise 
from lack of taking Christ in all of his offices. 

As to the second question, concerning the rela- 
tive importance of these offices, we must, of course, 
be guided by the Scriptures, in the relative impor- 
tance that they give to them. A recent work on 
systematic theology gives two pages to the first, 
thirty-four pages to the second, and o?ie page to 
the third. We can hardly believe that this is the 



72 Theology 

proper proportion. It is very natural for us to 
give much attention to the second, as we most 
readily think of Christ as our Saviour. The 
Scriptures also give much prominence to his 
priestly work ; but they do not minimize his 
kingly and prophetic offices, as some ?nen have 
done, but rather they give a symmetrical and full- 
orbed presentation of his several offices, that be- 
comes and will become more apparent as the 
centuries advance. Not only may serious defects 
in Christian character be produced by these un- 
Biblical concentrations of thought, but we may 
almost become false witnesses to the world by 
obscuring large portions of revealed truth. What- 
ever proportion of truth we, as believers, may be 
inclined to appropriate to our own immediate 
necessities, the unbelieving world is entitled to as 
comprehensive a view of Christ's eternal work as 
we are able to give it (I Timothy 2:7). 

A still further preliminary thought as to the one 
agency working in all three offices, is seen in the 
fact that, under the theocracy, anointing with oil 
was the method of inducting prophets (I Kings 
19 : 16), priests (Leviticus 8:12) and kings 
(I Samuel 10 : 1) into these offices ; and that the 
very word ' ' Christ ' ' itself, means an * ' anointed 
one," showing that the Holy Ghost is the great 
qualifier for the exercise of these several offices. 

With these thoughts in mind let us look at 
these three offices of Christ. 



Topic IV— Pari II 73 

1. The Prophetic Office of Christ. 

A prophet is not a mere foreteller of future 
events, but he is also a teacher (John 3 : 2) or a 
master (John 13 : 13); and we may say in passing 
that only one who knows the future can be a 
proper teacher of the present. The prophet may 
announce things past, present, and future (Daniel 
2 : 28, 36 ; John 4 : 29). He is also a revealer 
of God's will and purposes (Matthew 11:9; 
Ephesians 3:5). Christ was emphatically the 
great teacher because he was the Word, that is, 
the revealer of God. Mankind might have 
needed him in this capacity (John 1 : 9) had 
there been no sin, and perhaps this would have 
been the only office he would, in that case, have 
needed to sustain. But because of the entrance 
of sin into the world, darkening the minds of men, 
his work as teacher was immensely increased, 
while that as priest and as king became impera- 
tively necessary. 

The methods of Christ's teaching were at least 
five : 

1. By his Spirit. (I Peter 1 : 10, 11 ; John 
14 : 26 ; 16 : 13 ; I John 2 : 20—27.) 
, 2. By his words. (Matthew 5 : 2 with 7 : 28,29 > 
John 6 : 63; Revelation 1 : 10, 11.) 

3. By his works. (John 5 : 36 j 10:25; 15 : 24 ; 
Acts 2 : 22.) 

4. By his example. (John 13:15; I Peter 
2 : 21.) 



74 Theology 

j\ By his silence, or the things he did not do 
and say. (I Peter 2 : 22 ; John 18 : 36, 37.) 

(1) By His Spirit. — Regarding his teaching by 
his Spirit, it is to be noticed that this method is 
possible at all times, in every age and dispensa- 
tion, both before and after his humiliation. We 
shall learn further on, that the Holy Spirit pro- 
ceeds from the Father and the Son, and therefore 
"the Spirit of Christ" (I Peter 1 : 11) is not 
essentially different from the Holy Spirit (Isaiah 
63 : 10, 11 ; John 16 : 13) in both Old and New 
Testament times. This is a truth never to be lost 
sight of, that Christ can and will directly teach 
his followers whenever they desire and need his 
teaching. Indeed, it is one of the blessed 
features of the Kingdom age that all shall be 
directly taught of God (Hebrews 8 : 9-1 1 ; Isaiah 
54: 13)- 

(2) By His Words. — Regarding his teaching 
by his words we may say, that in the four Gospels 
and in the Revelation we have exceeding many of 
his literal words. His longest connected discourse, 
as given in the Synoptical Gospels, the Sermon 
on the Mount, is of the most practical sort, touch- 
ing on the chief necessities of our present Christian 
life. His next longest discourse, delivered on 
Mount Olivet, just before his crucifixion (Matthew 
24, 25 ; Mark 13) is almost entirely prophetic, 



Topic IV— Part II 75 

looking toward the crisis of the dispensation ; 
while his many parables are most skillful compen- 
diums of truth, both prophetic and practical. 
Indeed, the practicalness of Christ's teachings is 
largely in their prophetic bearings. His words, 
as given in the fourth Gospel, deal more with the 
mysteries of the inner Christian life, and can be 
appreciated best by those who are closely living 
that life. His words or messages as given in the 
Revelation are perhaps the most weighty of all, 
since they come to us from the glorified state, and 
cover the whole church period, introducing also 
the age-to-come. For this reason, also, they are 
the more difficult to understand ; but they are 
understood more clearly, both as time progresses, 
and as the followers of Christ progress in the 
knowledge of him and of his ways. To have no 
interest in this book is to be a weak or short- 
sighted Christian. 

(3) By His Works. — Regarding his teaching 
by his works it is to be said, that those which may 
be called " natural," or those of the material 
universe, show forth his eternal attributes (Psalms 
19 : 1 ; Romans 1 : 20), but those which may be 
called " supernatural," or his miracles, are largely 
illustrative of his work of redemption. They are 
not only exhibitions of his power, and so attesta- 
tions of his person and purpose, but also samples 
of his greater work of mercy and judgment, at his 



j6 Theology 

coming. They are chiefly expulsion of demons, 
healing of the sick, raising of the dead, control of 
the hostile elements, and the supplying of human 
needs. He displays these his works on a small 
scale, the same as a traveling salesman displays 
his samples of the goods he is sent to sell ; so that 
those needing them may resort to headquarters to 
obtain a full supply. As he says in John 5 : 36, 
1 ' The same works that I do, bear witness of me. ' ' 
Christ's works are like a commentary on his 
words. Nor in taking an inventory of his works, 
should we forget those which he wrought on his 
own person, since they are the most perfect of all. 
Nor yet further, should we forget his promise in 
John 14 : 12, a promise too often explained away. 

(4) By His Example. — Regarding his teaching 
by his example, we are to remember how far his 
example extends. He teaches us by his life, not 
only by his life in humiliation (John 13 : 15; 
I Peter 2:21; Philippians 2 : 5-8), and by his 
mighty works too numerous to mention which he 
wrought in that life, but also by his life in glory. 
It was in the glorified state that he said to Peter, 
" Follow me" (John 21 : 19), and the same 
thought is involved in a previous command of the 
same sort (John 12 : 26). Compare with this 
text I Thessalonians 4:17, which leads us to the 
goal which every follower of Christ should keep 
in view. This is the "mark for the prize of the 



Topic IV— Part II 77 

high or upward calling of God in Christ Jesus ' ' 
(Philippians 3 : 14), which was illustrated by him 
on the mount of transfiguration and ascension 
(Compare Revelation 11 : 12). 

No Christian can follow Christ in dying what is 
called a natural death, because Christ sets us no 
example of that sort ; nor did he set us any 
example of sickness, nor of many other things 
in which we — so easily — indulge ourselves. Of 
course we cannot follow Christ in these regards 
by our natural powers ; but his example certainly 
teaches us that we should follow him by some 
power. Let not the copy be blurred and ob- 
scured, even if the pupil fails to imitate it. 

(5) By His Silence. — Regarding his teaching 
by his silence and by the things he did not do and 
say, it is to be said that his life of humiliation 
was intended to cover all the chief experiences 
and activities of our lives while we are in humilia- 
tion (Hebrews 2:17; 4 : 15 ; 7: 26). There- 
fore we should not be largely engaged in those 
things of which he said nothing, and in which he 
was not at all, or but slightly, engaged. He was 
indeed engaged for years in an ordinary business, 
as most of his followers need to be ; but he did 
not concern himself as to theories of mechanics 
or of finance, or of political economy, or of social 
science, at least so as to teach them. All of these 
matters he made emphatically secondary to the 



78 Theology 

chief business of his life, leaving these things to 
be discussed by the world (Matthew 6 : 31—34). 
For example, he was a Jewish citizen of the 
Roman empire, a position exceedingly trying to 
this privileged people, and one which led them 
into various political discussions ; but they tried 
in vain to lead him into any such discussions 
(Luke 20 : 21-26). In the nice matter of the 
propriety of his paying the poll-tax, he man- 
aged the case so adroitly as to maintain his own 
dignity without any collision with the govern- 
ment, and without allowing even Peter's mind 
to be much engrossed with the affair (Matthew 
17 : 24-27). 

What he did on this occasion belongs, of course, 
to his example, but the point we are now empha- 
sizing is, that he did not enter largely into these 
matters. He would not have the transcendently 
important scene of the transfiguration (Matthew 
17 : 1-11) obscured by the discussion of the tem- 
porary and trivial matter of tax-paying (verses 
24-27). Therefore, we may say that as Christ 
did not greatly concern himself about economic, 
social, political, and financial problems, neither 
should we. His kingdom and our kingdom is not 
of this world, and will never be brought about by 
the methods of this world (John 18 : 36, 37). 
The attempt of the socialists of our day to count 
Jesus as one of their number, is not only utterly 
futile, but well-nigh blasphemous. Yet we can 



Topic IV— Part II 79 

say, "Father, forgive them, for they know not 
what they do." Christ will settle all these ques- 
tions when he comes in his Kingdom, but they 
never can be settled until then. 

It is ignorance of the scriptural doctrine of the 
Kingdom that causes men, even though they may 
be called preachers of the gospel, to be spending 
their time and energy down on the level of the 
world, discussing these questions, instead of stand- 
ing high up with Christ in glory, heralding the 
coming of the Kingdom. Let us then not fail to 
learn much from what Christ did not say and do, 
as well as from what he did say and do. 

2. The Priestly Office of Christ. 

The work of the priest as set forth in the Jewish 
economy was three-fold : 

1. To offer a sacrifice in sight of the people. 

2. To go within the veil to make intercession. 

3. To come forth again and bless the people. 
The first of these Christ accomplished at his 

first advent, in the offering of himself as a sacri- 
fice (Hebrews 9 : n-15 ; I Peter 1 : 18-20). 

The second he is accomplishing between his 
first and second advents (Hebrews 9 : 24, 28 ; 
Romans 8 ; 34). 

The third he will accomplish at and after his 
second advent (Revelation 11:15; 20 : 4). But 
as the third merges into the kingly office, the two 
first are the points to be especially considered 



80 Theology 

under the head of his priestly office. These two 
are the sacrifice and the intercession. 

The first is usually called the atonement, and 
the consideration of it has occupied a large place 
in the discussions of theologians. Half a dozen 
different theories of the atonement have been 
carefully formulated, but no one, nor all of them, 
exhausts the mystery. Some of the chief Scrip- 
tures on this point are : Isaiah 53:5,6; Romans 

3 : 25, 26 ; 5 : 9, 10 ; Matthew 20 : 28 ; Colos- 
sians 1 : 20 ; II Corinthians 5 : 21 ; Hebrews 
9:11, 12; I Peter 2:24; 3:18; and it is best 
for us to hold very closely to Scripture language 
in speaking of it. It is perhaps sufficient for us 
to know that, "He died that we might live," 
that, " We have redemption through his blood," 
that, "By his stripes we are healed." Let us 
accept the blessed fact and rejoice in it even when 
we are partakers of Christ's sufferings (I Peter 

4 : 13)- 

The intercession of Christ in heaven is the con- 
tinual application of his atonement, and the exe- 
cution of the effect of that atonement. He secures 
and sends down to earth the Holy Spirit (Acts 2 : 
33; John 16 : 7, 13); and also accomplishes vast 
results in the conquest of sin in the heavenly regions, 
to which we have before alluded (Colossians 1 : 20 ; 
Ephesians 1 : 20-22 ; Revelation 12 : 10, 11). It 
is thus by the heavenly work of Christ that vic- 
tory is secured and the forces are organized and 



Topic IV— Part II 81 

marshalled for the conquest of earth (Zechariah 
14 : 5, last clause ; Jude 14, 15). 

In considering the priestly work of Christ, it 
must ever be kept in mind that he is the only one 
who could perform this office, since he is the only 
God-man. The parties to be reconciled are God 
on the one hand and man on the other. As Dr. 
Pendleton says : 

' ' It was required that he should possess the nature 
of God in order that the rights of the Divine gov- 
ernment should be cared for, and vindicated. It 
was indispensable for him to have the nature of 
man that he might be capable of human sympathy, 
human suffering, and human death. Paul says, 
1 There is one mediator between God and men, the 
man Christ Jesus ' (I Timothy 2:5), and, while we 
accept this statement as true in its literal import, 
it is also true in the sense that this one mediator 
alone possesses necessary mediatorial qualifica- 
tions ; he only as Daysman can lay one hand 
upon the throne of God to protect its majesty in- 
violate, while with the other he reaches down to 
man to raise him from his wickedness and ruin." 

3. The Kingly Office of Christ. 

By the kingship of Christ we mean not only 
the sovereignty which might have belonged to him 
as the pre-creation Word (Hebrews 1:3), but 
also that which he attains to in his redemptive 
work (Philippians 2:9, 10), and which, so far as 
6 



82 Theology 

our world is concerned, he exercises, as we have 
previously seen, through the Jewish people on the 
earth and the glorified church from the heavens. 
He possessed this kingdom, by right, from his 
birth (Matthew 2 : 2-6 ; 4:17; 27 : 11, 37 ; 
John 18 : 37 ; 19 : 21, 22 ; Luke 19 : 38-40, with 
Zechariah 9:9), but as he was rejected when in 
humiliation (John 19 : 14, 15) he will not enter 
in fact into the exercise of it on earth until his 
second appearing in glory (Matthew 23 : 37-39 ; 
25 : 3*> 3 2 \ Daniel 2 : 44 ; 7 : 13, 14 ; Zecha- 
riah 14 : 5, last clause, and verse 9 ; Revelation 
n : 15 ; 12 : 10). 

His kingship in the heavenly realm, however, 
seems to begin in some measure as soon as he 
attains his place at the right hand of the Father 
(Luke 19 : 11, 12 ; Ephesians 1 : 20, 21 ; I Peter 
3 : 22). But we must be careful not to confound 
" angels, authorities, and powers," with his 
redeemed church. His relation to his church is 
much more intimate than that of king (Hebrews 
2 : 11). The church is not so much ruled by, as 
ruling with him (Revelation 3:21; Luke 
22 : 28-30), at least in her glorified state. Ephe- 
sians 1 : 22 is sometimes quoted to prove Christ's 
rulership over the church ; but it sets forth, rather, 
Christ's rulership over all things for the sake of 
the church. The bridegroom does not make 
himself king over his bride, but rather, if he be a 
king, his bride rules with him (Revelation 



Topic IV— Part II S3 

1 : 5> 6 ; 5 : 9, IO ; 22 : 5)- Christ's kingly 
authority is rather exercised over enemies, and 
over those who might become enemies, were it not 
for his restraining power (Psalms 45 : 3-6 ; Isaiah 
11:45 Revelation 19 : 1 1-1 6 ; 20:6-9). 

This subject of the kingship of Christ, which 
occupies so large a place in the Scriptures, has 
been greatly neglected, confused, and perverted 
in the past, and needs in our day an earnest, 
honest, and careful recognition. It is evidently 
to eventuate in something far more literal and 
local than we have usually been taught. It is of 
the utmost importance to the church, since she is 
to share in it, and also to the Jews, since it 
involves their return to their own land and the 
re- establishment of their city as the religious 
capital of the earth ( Matthew 5 : 35 ; Isaiah 
66 : 20-23 ; Zechariah 14 : 16). 

When this kingdom is inaugurated, the earth 
will at length have a stable and efficient govern- 
ment, which it evidently greatly needs. Let us 
therefore pray with fervent expectation, the prayer 
that Christ himself has taught us, ' ' Thy kingdom 
come, thy will be done in earth as it is in 
heaven." 



84 Theology 



TOPIC V 

THE HOLY SPIRIT AS EXECUTOR OF 
FATHER AND SON 

1. His Relation to the God-head (Mark i : 10, n ; 

Matthew 28 : 19 ; John 15 : 26 ; Romans 1:4; 
II Corinthians 13 : 14). 

(1.) His Names. 

(2.) His Symbols : 

(a) Wind, (b) Water, (c) Fire. 

2. His Relation to the Creation (Genesis 1 : 2, 3; 

Job 26 : 13 ; Psalms 33 : 6 ; 104 : 30, 31 ; Isaiah 
32 : 15, 16 ; Revelation 22 : 3-6). 

(1.) The Spirit as Creator. 

(2.) The Spirit as Sustainer. 

(3. ) The Spirit as Glorifier. 

3. His Relation to Man (Genesis 1 : 26-28 ; Exodus 

31:3; Job 32 : 8 ; Psalms 8 : 5-8 ; Isaiah 63 : 1 1, 14 ; 
Acts 1 : 8 ; I Corinthians 6 : 19). 

4. His Action Because of Sin (Genesis 6:3; Deuter- 

onomy 32 : 20 ; Exodus 33 ' 3; Psalms 51 : 11 ; Hosea 
5:15; Isaiah 63 : 10 ; Genesis 3 : 14-24). 

(1. ) The Effect on the Earth. 

( 2. ) The Effect on Man. 

5. His Relation to Jesus Christ (Luke 1 : 35 ; 4:1 

and 14; Matthew 12 : 18, 28; Hebrews 9:14; 
Romans 1:4; Acts 1:2). 

6. His Action in Redeeming the World (Joel 2 : 28, 29; 

John 16:8; 3:5,6; Proverbs I : 23 ; II Thessa- 
lonians 2 : 13, 14 ; Romans 8 : II ; Isaiah 59 : 21). 



Topic V 85 

7. His Relation to the Second Coming (Acts 2 : 17-21 ; 

3 : 19-22 ; Isaiah 42 : 1-4 ; II Thessalonians 2:8; 
Acts 8 : 39, with I Thessalonians 4:17; Revelation 
22 : 17). 

8. His Relation to the Lost (Luke 3 : 16, 17 ; Psalms 

x 39 •' 7> 8 ; II Thessalonians 1:9; Isaiah 66 : 24 ; 
John 16 : 11). 

9. His Relation to the Saved (I Corinthians 6 : 17 ; 

I Thessalonians 4:17; II Peter 1 : 3, 4 ; Hebrews 
3 : 14; 12 : 10; I John 3 : 2). 
( 1. ) Evil Removed. 
(2.) Powers Perfected. 
(3.) Congenial Atmosphere. 
( 4. ) Union with God. 
(5.) Communion with God. 
10. His Present Relation to the Church (Galatians 
5 : 25 ; Zechariah 4:6; Acts I : 8 ; Romans 8 : 9, 10 ; 
I Corinthians 2 : 9-15 ; Revelation 2 : 7, II, 17, 29). 
( 1. ) Properly and Scripturally. 
(2.) Actually and Practically : 

(a) The Creator, Inspiration and Life of 
the Church, (b) The Attractive Power, 
(c) The Financial Agent, (d) The Social 
Power, (e) The Inspiring or Educating 
Power of the Church, (f) The Missionary 
Board of the Church. 



1. His Relation to the God-head (Mark 

1 : 10, 11 j Matthew 28 : 19 ; John 15 : 26 ; 

Romans 1:4; II Corinthians 13 : 14). 

The mystery of the God-head no human mind 

has fathomed, but as God has revealed himself in 

redemption, men have caught glimpses of those 



86 Theology 

distinctions in him which are called by the name 
of the Father, the Son, and the Holy Ghost. 
These distinctions existed from all eternity, but 
came clearest into view in the unfolding of the 
work of redemption. Perhaps the first co-ordinate 
revelation of the Three was at the baptism of 
Jesus. There stood the incarnate Son, whom 
John touched ; there came down from heaven 
the dove-like form of the Spirit, which John 
saw ; and there sounded the voice of the Father, 
which John heard. Then and there, by the three 
senses of hearing, touching, and seeing, were the 
three distinctions of the God-head made mani- 
fest (Mark i : 10, n). Afterward, as Jesus 
taught so clearly concerning the Father and the 
Comforter, going at length back to the former, 
and sending in his own place the latter, and at 
the last charging his followers to baptize into the 
name of the Father and of the Son, and of the 
Holy Ghost, these three distinctions became very 
clearly fixed in the mind of the early church, and 
have always been held fast by the faithful follow- 
ers of God. And the best thought of the church, 
while acknowledging the mystery of the subject, 
has declared the truth regarding it thus : " That, 
in the unity of the God-head, there are three per- 
sons, equal in every divine perfection, and exe- 
cuting distinct, but harmonious offices in the work 
of redemption." 

If, now, we inquire what is the office of the 



Topic V 87 

Spirit in relation to the Father and the Son, we 
shall find in general that he is the executor, the 
dispenser and applier of Divine agency. This 
will become apparent if we consider his names 
and his symbols. 

(1) His Names. — His first and standard name 
is The Spirit. This is significant, not only in itself, 
but also in its contrast with the names of the other 
persons of the God-head. The name Father 
gives us the idea of origin, authority, and head- 
ship. The name Son gives us the idea of tender 
relationship, which is emphasized in Scripture by 
the terms, ' ' well -beloved, ' ' and < ' only begotten. ' ' 
We would naturally expect the name of the third 
person to be also that of some personal relation 
as, for example, brother, sister, wife, friend, 
mother, daughter, etc. But, lo, instead of this, 
it strikes out into a new field and gives us the 
name Spirit, or breath, or air, the idea of univer- 
sal expansion and life and activity. The air is 
everywhere ; it touches and penetrates and sus- 
tains all things. Such a name takes our thoughts 
from sentiment to life and action, from the 
family circle to the wide expanse of all worlds. 
Moreover, the God-head himself is spirit (John 
4 : 24); the third person is thus, by his very 
name, more God-like — if we may use such an ex- 
pression — than either the Father or the Son. Those 
names express home relations, this goes abroad. 



88 Theology 

So also if we consider that other very signifi- 
cant name which Christ gave to him (John 14:16), 
the Comforter, or Advocate, or Paraclete, or 
Helper, we get the same idea of outward, though 
near at hand, action. He is to take of Christ 
(John 16 : 13, 14) and show to the disciples, 
being their advocate on earth, while Christ him- 
self is their advocate in heaven (I John 2:1). 

(2) His Symbols. — If we take note of his 
symbols, we are led in the same general direction. 
His prominent symbols are wind, water, and fire. 

(a) Wind. — The wind, as we have already 
seen, is all -penetrating, life-giving, and powerful. 
It is the air in motion, making the breeze or gale, 
or cyclone. When the Spirit came on Pentecost, 
it was as a "rushing mighty wind " in one of his 
manifestations. Without wind there is no general 
healthiness and power, but with it health and 
action reach the remotest corners of the earth. 

(b) Water. — Water is another symbol. The 
refreshing, cooling, life-giving water, as it descends 
in showers, or springs up from the earth. Over 
and over again is the Spirit in the Scriptures 
likened to water, as, for example, " I will pour 
water upon him that is thirsty, and floods upon 
the dry ground" (Isaiah 44:3); "He shall 
come down like rain upon the mown grass, as 
showers that water the earth" (Psalms 72 : 6); 
1 ' I will give unto him that is athirst of the foun- 



Topic V 89 

tain of the water of life freely" (Revelation 
21 : 6). In all such allusions we get the same 
idea of purifying and life-giving activity. 

(c) Fire. —Fire is another symbol, not so much 
merely the consuming fire of combustion, as the 
subtler form of electricity carrying with it the 
idea of energy, which is both life-giving and 
purifying. The lightning is sometimes called in 
the Scriptures, the fire of God (Job 1:16) and it 
seems probable that many of the fiery appear- 
ances recorded in the Scriptures as symbolical of 
Divinity, were electrical displays, or at least 
something very similar to them. And what an 
all -pervasive and mighty force this electrical 
agency is, we are especially learning in our day, 
notwithstanding men have, for so many centuries, 
observed the power of the lightning's stroke. 
This idea of fire as a symbol of the Spirit carries 
our thought in the same direction as the other 
symbols. This fire pervades, energizes, electri- 
fies, illuminates, beautifies, transfigures — in short, 
works almost all kinds of wonders. The dove- 
like form that descended on Jesus at his baptism, 
and the tongue-like forms that sat upon the wait- 
ing company at Pentecost, were premonitions of 
the greater effusion at the coming of the Lord, 
which shall baptize, that is, envelop in fire and in 
the Holy Ghost, the whole creation, consuming 
what is to be consumed and renewing and beauti- 
fying what is to be preserved. 



90 Theology 

All these symbols of wind, water, and fire, give us 
the same idea of the pervasive, outgoing, energetic 
action of the Holy Ghost (John 15 : 26). Hence 
we read that the Holy Spirit proceedeth from the 
Father, and that he is sent by the Son from the 
Father, to testify and to execute all that they may 
have purposed. Hence it is that many works 
which in one Scripture are said to be done by the 
Father or the Son, are in others said to be done 
by the Spirit. He is not confined to any one 
class of works, but is occupied in them all ; 
whether it be to create worlds, or to save sinners, 
or to punish rebels, or whatever it may be that 
the God-head counsels, it is the Spirit that 
executes. Moreover the agency of the Spirit is 
not confined merely to single executive acts, like 
the creation of a world, or the regeneration of a 
soul, or the resurrection of a body, but it is to be 
found likewise in the continuous, indwelling, up- 
holding and pervading power of God in his crea- 
tion. No thing and no creature exists indepen- 
dently. There must be a constant application of 
divinity throughout the universe, and the Spirit is 
thus the continual dispenser of divinity. The life 
of man is thus continually sustained ; and when 
this life or spirit returns to God who gave it, the 
man is dead. Hence the cry of every truly intelli- 
gent soul is, "Take not thy Holy Spirit from me." 

From this brief outline of the relation of the 
Spirit to the God-head, we learn his position 



Topic V 91 

therein, as related to us. There is no God for us 
except through or by the Spirit. If we grieve 
him, so that he leaves us, there is no hope for us 
either in the Father or the Son ; hence the mean- 
ing of Matthew 12 : 32. Yet as a matter of fact, 
it seems that the Holy Spirit has been less known 
and reverenced in the church than the other per- 
sons in the God-head (Acts 5:9; 8 : 18-21 ; 
19 : 2). If this was the case in apostolic times, 
what is to be said of the church of the present 
day ! It is because men know not the Spirit (John 
14 : 17) that they know not the Father nor the 
Son (John 8 : 19). Our knowledge of God must 
be first through the Spirit to the Son, and second 
through the Son to the Father (John 16 : 13-15). 
For this reason a careful consideration of the doc- 
trine of the Holy Spirit seems to be of the highest 
importance at the present time, since so many 
professors of Christianity are content to rest in a 
theoretical and formal religion, that is, without 
the power of the Spirit (II Timothy 3:5; Titus 
1 : 16 ; Jude 19). 

2. The Relation of the Spirit to the Cre- 
ation (Genesis 1 : 2, 3 ; Job 26: 13 ; 
Psalms 33: 6; 104 : 30, 31 ; Isaiah 32 : 15, 
16; Revelation 22: 3-6). 
By the creation we mean all created things. In 
this connection we must bear in mind what we 
have already said of Christ as the Creator, "All 



92 Theology 

things were made by him ' ' through the Spirit, so 
that we do not need to repeat what we have 
already said as to the impression which the vast- 
ness and variety of the universe make upon the 
thoughtful mind. As our idea of the Saviour is 
enhanced by the contemplation of the universe, 
so should our idea of the Spirit also be. 

Moreover, we should remember that the crea- 
tion is now in a ruined condition, while a consid- 
eration of the relation which the Spirit bears to it 
should include its original, or unfallen condition, 
and also its promised restoration. One of the 
chief sources of false doctrine is a neglect of the 
fall, and a consequent perverted view of God's 
purposes, as well as of our own needs and duties. 
We must take into view not only what the Holy 
Spirit is to the present, fallen state, but also what 
he was designed to be to a perfect condition of 
things. 

With these preliminary thoughts we consider 
the Holy Spirit in this relation under three par- 
ticulars : those of Creator, Sustainer, and Glorifier. 
These three offices seem to be all contained in 
Psalms 104 : 30, 31. This whole psalm may be 
studied with great profit as being one of the most 
suggestive Scriptures on this subject. 

(1) The Spirit as Creator. — The three chief 
departments of creation are, matter, life, and their 
union (Genesis 2:7). Pure matter or material, 



Topic V 93 

or in scientific language, inorganic matter, is first 
brought into being. Second, pure life comes forth 
from God, and third, the union of the two makes 
living or organic things, whether vegetable, animal, 
human, or angelic. In each of these three we may 
consider the Holy Spirit the executive agent. 
Whenever this union is broken so that the con- 
stituent parts return to their former condition 
(Ecclesiastes 12:7; Psalms 146 14), the creative 
power of the Spirit is again needed in order to 
re-creation or restoration (I Peter 4:19, with Luke 
23 : 46, and Revelation 3 : 14). 

The Holy Spirit was active in the original 
creation (Genesis 1:2; Job 26 : 13) and will be 
in the new (Revelation 21:5; Acts 3 '• 21 > H Peter 
3 : 13), since these latter-day restorations are ex- 
pressly said to be the results of the out-pouring 
of the Spirit (Acts 2 : 17-21). This will be seen 
more clearly when we come to consider the rela- 
tion of the Holy Spirit to the second advent (Acts 
3 : 2I )- 

(2) The Spirit as Sustainer.-^Wc hardly 
know which to regard the more wonderful, the 
creation of the universe, or its continual sustain- 
ment. There are myriads of worlds swinging 
with almost inconceivable velocity, probably in- 
habited by myriads of living creatures of all 
grades, the whole presenting a complex system 
beyond the power of thought to grasp. Moreover, 



94 Theology 

sin and death have found a lodgment therein, and 
yet there is no cessation in the general movement, 
and no overwhelming catastrophe results (Isaiah 
40 : 13-26), but rather a system of restoration is 
inaugurated which, it is promised, will work a 
salvation that shall be both blessed and ever- 
lasting. This upholding of all things by the word 
of divine power (Hebrews 1 : 3) is most mar- 
velous. The baptisms of water and of fire may 
come, but still the earth abideth forever (Ecclesi- 
astes 1:4) and the new heavens and the new 
earth remain before the Lord (Isaiah 66 : 22) the 
monuments of the keeping power of the Holy 
Spirit, who, as Creator, is also Sustainer, never 
growing weary (Isaiah 40 : 28). 

(3) The Spirit as Glorifier. — This is the 
most wonderful of all of his offices, and yet per- 
haps the most difficult to describe and appreciate, 
since we have experienced so little of it. But we 
learn that there are two orders or stages of material 
existence, the terrestrial and the celestial, the 
earthy and the heavenly, the natural and the 
"spiritual (I Corinthians 15 : 40-49) and that 
men pass from the one to the other, from one 
degree of glory to another (II Corinthians 3 : 18) 
by the action of the Holy Spirit. This was most 
clearly seen in the transfiguration of Jesus, but 
it seems also to be taught that the earth itself 
(Numbers 14 : 21 ; Psalms 72 : 19) shall likewise 



Topic V 95 

be glorified ; and that heavenly glory shall ulti- 
mately come to earth (Matthew 6 : 10 ; 25:31), 
glimpses of which have already appeared from 
time to time (Luke 2:9; 9:31; John 12 : 41 ; 
Revelation 18 : 1 ; Acts 9:3; 12 : 7). See also 
the very interesting argument of Paul on this 
subject (II Corinthians 3 : 7-18). If we can ade- 
quately picture to ourselves the glory of Mount 
Sinai, when Moses was in communion there with 
God, and that of the mount of transfiguration 
when the living Christ was glorified and Moses 
and Elias appeared already in glory, then perhaps 
we can have some proper foreview of that time 
when this heavenly glory shall not only tinge the 
mountain tops, but shall likewise fill the whole 
earth, as the waters cover the sea (Habakkuk 
2 : 14). 

3. The Relation of the Spirit to Man (Gene- 
sis 1 : 26-28 ; Exodus 31:3; Job 32 : 8 ; 
Psalms 8: 5-8; Isaiah 63: 11, 14; Acts 
1:8; I Corinthians 6 : 19). 
The relation of the Spirit to man is in some 
respects, the same as that to the creation in 
general, since man is a part of the creation. But 
man is no ordinary part of the creation. He is 
the supreme and crowning work in earth, and 
therefore the relation of the Spirit to man deserves 
a separate consideration. But how supreme man 
is, and how different he is from the rest of the 



96 Theology 

earthly creation we never properly learn from 
observation, but only from the Scriptures. The 
Bible gives us a far higher idea of man than even 
man ever gives of himself. The account of the 
creation, in Genesis 1, runs along uninterruptedly 
from one stage to another, God saying in each 
case, ' ' Let these things be, ' ' but when it comes 
to the last stage, that is, to man, there is a halt 
and a seeming consultation of the persons of the 
God-head ; the form of the creative fiat is changed, 
and we read, "Let us make man in our image, 
after our likeness, and let them have dominion." 
But this supreme nature and destiny of man has 
been obscured and thwarted by the fall. He has 
become a weakling and a slave, so that he himself 
wonders why the Lord persists in setting his hopes 
upon him (Psalms 8 : 3, 4 ; Job 7 : 17-19 ; Psalms 
144 : 3, 4). But God never gives up anything 
that he has undertaken, and he has undertaken to 
make man king over all. He will accomplish 
this by giving to man a peculiar dispensation of 
the Holy Spirit. Perhaps there is no one text 
that states this as fully as Job 32:8. Dr. Conant 
renders this literally thus, "But the Spirit is it, 
even the breath of the Almighty that giveth them 
understanding." It is the Spirit that makes men 
God-like, and rulers, not only of the earth, but 
ultimately, through Christ, of heavenly beings 
(I Corinthians 6:3). The two principal thoughts 
given us from this text in Job, are : First, that 



Topic V 97 

the man has a spiritual nature or has a spirit in 
his constitution. Second, that the Holy Spirit 
breathes into this spirit, thus making a sort of 
divine being, or at least keeping him in constant 
connection with Divinity, and so wielding the 
power of Divinity (see a sermon on this text by 
Dr. Bushnell, in his "Sermons for the New 
Life " ) . Man has more than mere mind and 
intellect. He has spirit, and thus is in the image 
of God. He is not the chief of animals, but a 
distinct spiritual being, and as such, is capable of 
being inspired (Hebrews 2 : 8, 9). 

4. The Action of the Holy Spirit Because of 

Sin (Genesis 6 : 3; Deuteronomy 32 : 20; 

Exodus 33 : 3 ; Psalms 51 : n ; Hosea 5 : 15; 

Isaiah 63 : 10 ; Genesis 3 : 14-24). 
This is expressed in the Scriptures by a variety 
of figures, most of them, however, giving the 
same general idea of departure, desertion, and 
consequent ruin (Genesis 6:3; Deuteronomy 
32 : 20 ; Exodus 33 : 3 ; Hosea 5 : 15). But 
sometimes the representation is, that he not only 
leaves men, but turns to be their enemy (Isaiah 
63 : 10; Lamentations 2 : 5). The sad condition 
into which the creation falls, by reason of this 
action of the Spirit, can only be rightly appreci- 
ated by remembering what it would have been 
had he remained as the life and the strength and 
the glory thereof. The present is not a natural 

7 



98 Theology 

condition which must be improved, but an un- 
natural one, which must be made natural again, 
by the return of the departed Spirit. There are 
two results of the Spirit's departure : 

(1.) The Effect on the Earth. — The mate- 
rial earth, even the very soil, lacks the proper 
blessing and fruitfulness which the Spirit gave it 
(Genesis 3 : 17, 18; Romans 8 : 20; Isaiah 
2 4 • 3-7 ) J oe l * : 10-12, and by contrast, Psalms 
67 : 6; Isaiah 55 : 13; Ezekiel 34 : 26, 27). 
This principle has been illustrated in the varying 
conditions of the Holy Land, as was predicted in 
Leviticus 26 : 3-5, 20, 34, 35. There is a truth 
here involved that modern economists would do 
well to ponder. 

(2.) The Effect on Man. — Man himself is 
weakened in each department of his being, body, 
mind, and spirit. First, he has not his proper 
bodily vigor, he is sick and suffering, tending to 
the grave, instead of living in vigor, and finally 
soaring to the skies (Genesis 3:19; Psalms 
90 : 5-1 1 ; Job 33 : 19-22, and by contrast, Job 
33 : 2 3- 26 ; Isaiah 65 : 20-25; J ohn 6 : 5°> 5 1 
and 54). Second, moreover he is darkened in 
his mind (Romans 1 : 21; Isaiah 60 : 2 ; Acts 
26 : 18 ; Ephesians 4 : 18), so that he knows not 
his true condition, on the one hand, nor where to 
properly look for help on the other. Third, and 



Topic V 99 

worst of all, he is so weakened in spirit that he is 
practically dead as to his distinctive excellence, 
until he is quickened or made alive by the work- 
ings of redemption in Christ through the Spirit 
(Ephesians i : 18, and 2:1). 

Notice also the practicalness of this truth in 
preaching. Men must become convinced that 
the Spirit has departed from them, and that they 
are really dead as regards true life, before they are 
brought into the best condition for receiving the 
gospel. They have so forgotten God and their 
original relation to him (Deuteronomy 32 : 18) 
and are so filled with vain imaginations and 
schemes of superficial culture (Romans 1 : 22; 
Colossians 2 : 8) that they entirely overlook the 
broad intent of the gospel to restore all things. 
Christ must therefore be preached in his eternal 
and universal relations, and not merely as to his 
earthly life (Acts 17 : 23-31). 

5. The Relation of the Holy Spirit to Jesus 
Christ (Luke 1:35; 4 : 1 t *4j Mat- 
thew 12: 18, 28; Hebrews 9 : 14; Ro- 
mans 1 : 4 ; Acts 1 : 2). 
This relation was somewhat the same as it was to 
Adam and as it would have been to Adam's race, 
had they never sinned. But as the first Adam did 
sin, so that the Holy Spirit was cut off from his 
race, if ever there was to be a Saviour for this race, 
the Spirit must come to him as to a second Adam 
LofC. 



ioo Theology 

(I Corinthians 15 : 21, 22 and 45) with sufficient 
power not only to do what he would have done to 
the first Adam, but also to meet and overcome all 
the difficulties and obstacles which the sin of the 
first Adam had caused. The second Adam must 
therefore have, not merely a measure of the Spirit, 
but the Spirit without measure ; and such was the 
case (John 3 : 34). 

As we consider Christ, the significant fact that 
meets our view is, that he was what he was, and 
is what he is, and will be what he will be, by 
reason of the Holy Spirit. He was conceived by 
the Holy Ghost (Matthew 1 : 20) in order to 
become flesh ; he was anointed by the Holy Ghost 
(Acts 10 ; 38) in order to follow his earthly min- 
istry ; he cast out demons by the Spirit of God 
(Matthew 12 : 28) in order to show his method 
of victory ; he, through the eternal Spirit, offered 
himself unto God (Hebrews 9:14) in order to 
make his atonement ; he was raised from the dead 
or quickened by the Spirit (I Peter 3 : 18) in 
order to be fully manifested as the Son of God ; his 
intercessio7i is also by the Spirit, for "the Spirit 
himself maketh intercession for us ' ' (Romans 
8 : 26); and his second coming and reign is to be 
by the outpouring and baptism of the Spirit (Acts 
2 : 16-21 ; 3 : 19-22). Jesus Christ is, therefore, 
not only constituted by the Spirit, but is also the 
medium through which the Spirit returns to a lost 
race from which he had departed. Hence, the 



Topic V 101 

offices of Christ and of the Spirit are so inter- 
woven in apostolic phraseology (Romans 1:4; 
Hebrews 9:14; I Peter 3:18; I John 3 : 24 ; 
4 : 12; Ephesians 3 : 16, 17; I Corinthians 
6:11 and 17 ; II Corinthians 3:17, 18). 

6. The Action of the Holy Spirit in Re- 
deeming the World (Joel 2 : 28, 29 ; 
John 16 : 8 ; 3 : 5,6; Proverbs 1 : 23 ; II 
Thessalonians 2 : 13, 14; Romans 8 : 11; 
Isaiah 59 : 21). 
This might be set forth in great detail, and by 
theological method, showing how he effects 
repentance, faith, regeneration, sanctification, 
resurrection, etc. But the Saviour's briefer and 
grander description as set forth in John 16 : 
8-1 1, will suffice us. The meaning of these 
words, as I understand them, is, that the Holy 
Spirit will make the world understand, acknowl- 
edge, and feel what God has said upon sin 
and righteousness and judgment, that he will, 
so to speak, grasp with a strong hand the careless 
world, and bring it to its senses, making it see 
and feel things as they really are, and as God sees 
them. The world has been disobedient, the Spirit 
has been withdrawn, and the evil spirit has 
entered it instead, and with his blinding power is 
driving it on in a wild, reckless, ignorant career, 
all unconscious of its original destiny or possible 
restoration. But when the Spirit comes, he will 



to 2 Theology 

convict and convince it concerning sin, righteous- 
ness, and judgment ; or, as we might say, con- 
cerning earth, heaven, and hell, that is, the sin 
of earth, the righteousness of heaven, the judg- 
ment of hell. This statement of Christ is, of 
course — like so much of his teaching — world-wide 
in its application, looking on to the consummation 
of the age. The Spirit has not yet done the 
whole work here described ; much of the world is 
still unconvinced, either of sin, or of righteous- 
ness, or of judgment. But in so far as the Spirit 
comes, these are the things he accomplishes. 
Pentecost was but an intimation ; the most pow- 
erful revivals have been but witnesses ; the work 
itself 'is to be done when the Spirit shall be poured 
out on all flesh, and the whole earth shall be cov- 
ered in a baptism of fire, wincing, writhing, and 
groaning in the infolding grasp of the mighty God. 
Then shall it realize the sin of not believing in 
Christ, the righteousness of the immortalized and 
translated saints, and the judgments that overtake 
the prince of this world and all his followers. 

7. The Relation of the Holy Spirit to the 
Second Coming (Acts 2 : 17-21 ; 3 : 19-22 ; 
Isaiah 42:1-4; II Thessalonians 2:8; Acts 
8 : 39 ; I Thessalonians 4:17; Revelation 
22 : 17). 
This would properly need no separate treatment, 

being sufficiently covered under the two preceding 



Topic V 103 

heads. But there has been so much perversion 
and error in regard to it, that it may be well to 
state a few principles and give a few references 
regarding it. 

The one radical error which has prevailed upon 
this point is, that the work of the Spirit ceases and 
the work of salvation ends, at the second advent, 
whereas in truth it is only then that the full bap- 
tism comes, and the great harvest of salvation is 
reaped. (See this subject specially treated in 
"Prophetic Studies" of the International Pro- 
phetic Conference of 1886, pages 20-26, and inci- 
dentally noted in other papers in the same volume. ) 

If the work of salvation were to end with the 
second advent, it is hard to see on what ground 
we are to long for and hasten the coming of that 
"great and notable day." But the coming of 
that day ushers in the blessed time when the 
earth shall be filled with the glory of the Lord, 
' ' as the waters cover the sea. ' ' 

8. The Relation of the Holy Spirit to the 
Lost (Luke 3 : 16, 17 ; Psalms 139 : 7, 8 ; 
II Thessalonians 1:9; Isaiah 66: 24; John 

11). . 

This is a solemn and far-reaching subject, which 
should be approached with reverence and careful- 
ness. It is not without its obscurities and diffi- 
culties, and yet we trust its awful outlines are 
plainly discernible. Various Scriptures, like 



104 Theology 

Luke 3 : 16, 17, and II Peter 3 : 6, 7, speak of 
fire as the element in which the ungodly perish. 
These same Scriptures allude to the baptism of 
fire, or the Holy Ghost, in which the earth is to 
be enveloped. Just as the earth, in the time of 
Noah, was visited by a baptism of water, so also, 
again, in the day of the Son of Man, it shall be 
visited with a baptism of fire. This fire is, of 
course, as we have before seen, not merely ordi- 
nary fire, but the fire of God, a sort of material 
expression of the Holy Ghost which shall test 
everything (I Corinthians 3 : 13-15 ; Isaiah 30 : 
30 ; 66 : 15, 16 ; Psalms 50 : 3 ; Daniel 7 : 9, 
10 ; Zechariah 13:9; Zephaniah 3 : 8 ; I Peter 
i:7; II Thessalonians 1:8) consuming what is 
to be consumed and purifying what is to endure. 

The subjects of this baptism will be both the 
saved and the unsaved ; only the one class endure 
it and are purged and blessed by it, yea more, 
enjoy it, because they are born of it. It is to 
them as their natural element, while the other 
class, the unsaved, are oppressed and over- 
whelmed by it, because they are not born of it, 
because it is not their natural element. See for 
illustration — not, however, as an example — the 
fate of the three Hebrews, contrasted with that 
of their enemies, in Nebuchadnezzar's furnace. 
It is the presence, or the face of God, or the 
manifestation of the glory of God, from which 
they would like to flee away, or go out from, as 



Topic V 105 

did Cain, but they cannot, since at last it fills 
every place (Psalms 139 : 7-10). It creates an 
enveloping element (Acts 17 : 28), which they 
cannot escape, and for which they are not fitted. 
The saved enjoy it, since they are adapted to it, 
being born of it. The Holy Fire is in them, and 
they love to find it around them ; but the lost 
have it not within them, hence it is an awful op- 
pression around them. (For examples of the fire 
within — Revelation 1 1 : 4, 5 ; Acts 2:4; Rev- 
elation 19 : 12 ; and for examples around — Colos- 
sians 1 : 12 ; Revelation 21 : 11—23; Acts 2:3.) 
This is the fire that is not quenched. The 
only immunity and happiness which the wicked 
can have is that which they now have in this 
world, from which the Spirit has been so largely 
withdrawn. But wherever the baptism, or the 
completeness of the Spirit's manifestation is found, 
be it in earth, heaven, or hell, there the wicked 
must be miserable, and the righteous will be 
blessed (Acts 1 : 5 ; Luke 3 : 16, 17 ; Acts 11 : 

16). 

9. The Relation of the Holy Ghost to the 
Saved (I Corinthians 6:17; I Thessalo- 
nians 4:17; II Peter 1 : 3, 4 ; Hebrews 
3 : 14 ; 12 : 10; I John 3 : 2). 
This is a subject so far above our current experi- 
ences that it seems almost impossible to treat it 
with any degree of justice. But since God has 



106 Theology 

given to us the earnest of the Spirit (II Corinthians 
i : 22; Ephesians 1 : 14) and has promised the 
baptism also, it is proper to anticipate, in thought, 
somewhat, the riches "of the inheritance of the 
saints in light" (Colossians 1:12). So then let 
us enumerate some of the results of the baptism 
of fire for the saved : 

(1.) Evil Removed. — All evil, imperfection, 
and corruption, will be removed from them (I John 
3 : 2 ; I Corinthians 15 ■ 50-54 ; II Corinthians 
5:4; Revelation 20 : 1, 2 ; Romans 8 : 21). 
Whatever degree of sanctification of spirit may be 
attained in this age, there always is still the cor- 
ruption of the flesh and the presence of Satan in 
the present evil age, to hinder and annoy the 
believer. It will be a blessed relief to have all that 
is in any wise evil or imperfect done away with. 

( 2 . ) Powers Perfected. — The baptism of the 
Spirit will perfect our powers. Not only will it 
purge away that which is evil or imperfect, but it 
will be such a replenishing, and heightening, and 
perfecting of the new creation, as to establish it 
and make it equal to the highest responsibilities 
(I Corinthians 6 : 2, 3 ; Revelation 5 : 10 ; 22 15). 
In one word, when He shall appear as the Baptizer 
in fire, then shall we also be like him and appear 
with him in glory, having much of the same 
power which he wields. 



Topic V 107 

( 3 . ) Congenial Atmosphere. — The saved will 
find a congenial atmosphere in which to live. 
Not only will the evil be purged from them, and 
the good established in them, but the baptism of 
fire will furnish an appropriate atmosphere around 
them, in which they may live. Everyone who is 
spiritual feels the uncongenialness of the present 
evil world, and longs for a more congenial clime 
(Psalms 42 : 1, 2). But in that day, all such 
longings will be satisfied as we walk in the light 
and life of that baptism (Revelation 21 : 24 ; 
22:5). 

(4.) Union with God. — There is yet a higher 
blessing connected with this baptism, and that is 
the being united with God himself. This baptism 
is not simply a readjustment of the works of God ; 
something that he does for us, but it is a real 
uniting of himself to us, a divine marriage. Re- 
peatedly is this stated in Scripture (I Corinthians 
6:17; John 17 : 21, 22 ; Revelation 19 : 7), and 
the realizing of it will be something far beyond 
what we have ever conceived. 

(5.) Communion with God. — This union is 
followed by communion. Man does not lose his 
individuality and become absorbed in God after 
the fashion of the heathen religions. He retains 
his own personality and communes with God. 
The life and the thought and the power of God 



108 Theology 

flow into him, and he, strange as it may seem, 
has something to give back in return, so that God 
delights in him. God loves man and man loves 
God. The affection is reciprocal (Isaiah 62:4, 
5 ; Revelation 3 : 20 ; John 14 : 23). 

Thus it is, that the baptism of fire, first, purges 
away evil ; second, perfects the nature ; third, 
creates congenial atmosphere ; fourth, joins with 
God ; fifth, gives rise to most intimate communion 
with him. Each of these is productive of pro- 
found joy, and all combined give inexpressible 
delight (Psalms 16 : 11). 

10. The Present Relation of the Holy 
Spirit to the Church (Galatians 5:25; 
Zechariah 4:6; Acts 1:8; Romans 8 : 
9,10; I Corinthians 2: 9-15; Revelation 
2 : 7, 11, 17, 29). 
This may be considered from two points of 

view : first, properly and scripturally j second, 

actually and practically. 

( 1 . ) Properly and Scripturally. — The Holy 
Spirit is the very life of the church in all depart- 
ments of her existence and work. The Holy 
Ghost is the ruling power of the world-to-come ; 
and the church is that company which is separated 
from the present world, and belongs to the world- 
to-come, and hence, is distinct from the world 
that now is. 



Topic V 109 

(2.) Actually and Practically. — But prac- 
tically, the church forgets her peculiar nature, 
mission, and destiny, and becomes apostate, so 
that Christ from the heavenly world needs to be 
continually admonishing her to repent and to 
return to her proper position (Revelation 2 14, 5, 
14-16; 3: 2, 3, 19) and in these admoni- 
tions the Spirit continually joins, with warning 
and encouraging voice (Revelation 2 : 7, 17, 29; 
3:6, 13, 22). Therefore we should ever be 
heeding these heavenly voices and returning to 
the original and proper idea of the church. So 
then, on this relation notice, that the Spirit is : 

(#.) The Creator, Inspiration, and Life of the 
Church. — Notice first, and generally, that the 
Spirit is the creator, inspiration, and life of the 
church (Acts 2 : 1-3; I Corinthians 12 : 13). 
Although the individuals composing the original 
church might have been acquainted and brought 
together and animated by the same hopes, yet it 
was not until they received the Spirit that they 
really became a church which filled the place that 
Christ intended his church should occupy. 

(£.) The Attractive Power. — The Spirit is the 
attractive power of the church. She needs to 
draw the world's attention in order to witness to 
it, and nothing attracts more powerfully, and at 
the same time witnesses, than the presence and 
gifts of the Holy Spirit (Acts 2:6; 3:11; 
5 : 12-16; 8:6). The marked and evident 



^ 



no Theology 

power of the Spirit will bring people to hear the 
gospel without any added worldly attraction. 
And the excellence of the spiritual attraction is, 
that it is really an attractiofi to the gospel and not 
a detraction fro??i it. Wordly and natural attrac- 
tions in the house of God are really detractions 
from the gospel. 

(V.) The Financial Age fit. — The Spirit is the 
financial agent of the church. The church that 
properly does the work committed to her, namely, 
that of testifying throughout the earth in regard 
to the world-to-come, will make large financial 
drafts on the world that now is. But the Spirit 
puts the world-to-come in such living reality 
before the mind, and causes the world that now 
is to shrink into such comparative insignificance, 
that the wealth of this world is freely given up in 
view of the coming possessions (Acts 2 : 44, 45 ; 
4 : 34> 35 j Hebrews 10 : 34). Not only was 
wealth poured forth freely for the first necessities 
of the Jerusalem church, but as the gospel made 
its way into foreign lands it gathered funds from 
those foreign lands for the support of the home 
church. The flow of money in the early mis- 
sionary operations of the church was in the oppo- 
site direction from what it is in modern times. 
The missionaries went forth, not supported by the 
home church, nor yet only finding their support 
on the foreign field, but gathering funds on the 
foreign field for the support of the home church. 



Topic V in 

(a 7 .) The Social Power. — The Holy Spirit is 
the social power of the church, bringing people 
of different nationalities, and of various grades 
of social, financial, and intellectual standing, into 
one common brotherhood, as they minimize tem- 
poral inequalities in the present world, in view 
of their common hopes and inheritance in the 
world-to-come (Acts 2 : 44-46; 4 : 32 ; Philemon 
16 ; I Timothy 6:1, 2 ; I Corinthians 7 : 20-22 
and 31 ; Matthew 23 : 8-12). Class distinctions 
are swallowed up amid the overpowering might 
of a really Pentecostal baptism. But when the 
Spirit's unifying power is withdrawn, then these 
differences appear and create trouble. The real 
ultimate origin of the social and financial prob- 
lems that are now agitating the world and the 
church should be sought out and understood by 
Christians. 

(<?) T/ie Inspiring or Educating Power of the 
Church. — The Holy Ghost is also the inspiring or 
educating power of the church, causing those who 
are ignorant or unlearned to develop wonderful 
powers of intellect and of speech (Acts 2:7,8; 
4 : 8-13; I Corinthians 1 : 27 ; Matthew 11 : 
25-27). It should never be forgotten that a great 
majority of the apostles and early preachers became 
efficient in their holy and arduous calling, not 
through native gifts and worldly education, but 
by the Holy Ghost resting upon them ; and the 
same has been largely true in every revival of 



ii2 Theology 

spiritual religion since that time. The greatest 
care needs to be exercised in our day when pride 
of intellect is so common, lest the church forget 
her only true source of spiritual power in her 
ministry and membership. 

(/*. ) The Missionary Board of the Church. — 
The Holy Spirit is the missionary board of the 
church, selecting the pioneers and assigning them 
their fields of labor, and directing their journeys, 
sometimes sending them contrary to the dictates 
of human wisdom (Acts 13 : 2-4; 14 : 26, 27 ; 
16 : 6-10). The direction of the Spirit was most 
markedly seen in the rise of modern missions 
about one hundred years ago, when the pioneers, 
like Cary and Martyn, and Judson and Mills, were 
spiritually forced into a work that seemed rash and 
impracticable to the majority of Christian professors 
at that time. The same is true at the present time 
in the careers of such men as Hudson Taylor, 
Bishop Taylor, H. Grattan Guinness, and others. 

Thus in every particular, as we study the New 
Testament, we are impressed with the fact that 
the church has largely fallen away from the divine 
model originally given to her as to the place which 
the Spirit should fill in her counsels and labors. 
Surely a return to the divine directions is impera- 
tively demanded. The first three chapters of 
Revelation, as an introduction to the main por- 
tion of the book, ought to engross the attention 
of the followers of Jesus to-day. 



Examination Questions on the First Class 
of Topics. 

i. What are the three principal features of 
man's tost coiidition, and the correspo?iding pro- 
cesses of restoratio?i ? 

2. Draw the diagram of 'the four principal ages , 
giving the ?ia?ne, characteristic, and people of each, 
dividing the second and third into five -hundred-year 
periods, indicating the ascending witnesses of the 
first three. 

J. Name the fifteen particulars we have consid- 
ered in the career of Christ. 

4. Give a brief accoiait of the third and the 
tenth. 

5. Name the three principal offices of Christ, 
a?id show when he enters upon each. 

6. In what five ways does Christ teach us ? 

7. Name the three pri?icipal phases of the priest- 
hood of Clwist, and show when he enters upon each. 

8. IVJiat do we 7?iean by the kingship of Christ, 
and who will share it with him, and over whom 
will they rule ? 

p. Name the ten relations under which we have 
considered the Holy Spirit. 

10. What are the six relatio?is the Spirit bears 
to the church during the present age ? 



(113) 



CLASS II 

The Preacher and His Work 



(»5) 



TOPICS 

VI. The Preacher's Position as Called to Herald. 
VII. The Work of the Spirit in the Ministry. 
VIII. The Field as the World. Why Hitherto 
Neglected ? 
IX. Relative Claims of Missionary, Evangelistic, 

and Pastoral Work. 
X. Satanic Opposition to the Gospel Ministry. 
XI. The Place and Use of the Scriptures in the 
Ministry. 



(116) 



TOPIC VI 

THE PREACHER AS CALLED TO HERALD 



We have already learned that the world being 
lost under Satan, the plan of redemption under 
Christ was proposed by God before the world 
began, and that it has been carried out as to its 
preparatory stages according to pre-ordained 
times and seasons, by the Lord Jesus and the 
Holy Spirit ; but that it still awaits its sudden, 
grand, comprehensive development at the second 
coming of the Lord. 

We have furthermore learned that it is the pur- 
pose of God to associate with Christ in his reign, 
those who have repented and believed in him 
during the preparatory stages ; and that therefore 
proclamation is made in advance of the coming 
king, in order that men may repent of their rebel- 
lion and join themselves to his standard and share 
in his reign. The gospel is the "good news," on 
the one hand that the king is coming, and on the 
other that rebels may be pardoned. The former 
phase of it is called " the gospel of the King- 
dom " (Matthew 4 : 23) and the latter, "the 
gospel of the grace of God" (Acts 20 : 24). 
But these are not two gospels, one of which is to 
(117) 



t 1 8 Theology 

be preached at one time, and the other at another 
time, but rather two phases of the one proclama- 
tion, both of which should be proclaimed at the 
same time ; compare the twenty-fifth verse of 
Acts 20 with the twenty-fourth verse, and notice 
also how Jesus himself proclaims both phases in his 
earliest preaching, as recorded in Mark 1 : 15. 

As a matter of fact, however, these two phases 
have been too much separated in preaching, to 
the detriment of both the truth and the hearers. 
Much that is called preaching the gospel is only 
superficial reasoning or exhortation about the 
temporary matters of earthly life. The true 
preacher of the gospel is, however, a herald of 
the eternal purposes of God, going before the 
coming of the king, proclaiming his coming, and 
offering pardon to those who are in rebellion 
against him. Such a herald must, therefore, first 
of all, receive his commission and proclamation 
frpm God himself (Jonah 3:2; Ezekiel 3 : 17). 
His ministry is not a business or enterprise which 
he voluntarily takes up, but a work to which 
he has been called (Galatians 1:1, 11, 12, 15, 
16). He is therefore a servant as regards the 
Lord, to whom he must be strictly subservient. 

But toward man he is an ambassador or repre- 
sentative of God, and must, therefore, maintain 
the dignity and authority of him by whom he is 
sent (Matthew 7 : 29) and proclaim with all 
fidelity the whole gospel in its age-long sweep and 



Topic VI 119 

its solemn culmination and weighty sanctions, both 
of rewards and punishments (Mark 14 : 62 ; Acts 
17 : 23-31 ; Romans 2 : 7, 8, 9, 16 ; Acts 3 : 
19-21). 

He should never rest content with simply res- 
cuing individuals from personal danger, but should 
show each individual, as far as possible, his place 
in God's great plan (Daniel 12 : 13; Esther 
4 : 14). He should never content himself with 
insisting on immediate duty alone, but should 
always carry the mind forward to the consumma- 
tion, no matter how distant it may be (Jude, 
verses 14, 15; Matthew 28 : 19, 20). 

The salvation of the individual, however impor- 
tant and precious, is not thzjirst consideration of 
the preacher, but rather God's honor and pur- 
poses, by acquiescing in which the sinner finds 
his salvation. God's purposes are ages-long and 
worlds-wide, touching not only the sinner of the 
human race, but also other beings in other states 
of existence. There is, therefore, no higher em- 
ployment possible, no greater dignity attainable, 
than to be a herald of God's purposes, showing 
men the way of eternal salvation by falling in 
with these purposes, or in other words, of being 
reconciled to God (II Corinthians 5 : 20). As 
an illustration of the preacher's position, take 
Paul. He was called, not like the eleven, by 
Christ in the flesh, but by Christ in glory, and 
hence always had pre-eminently before him the 



120 



Theology 



high or upward calling, and the future develop- 
ment of the plan of salvation, so that he thought 
but little of present reputation or comfort, if by 
any means he might please Him who had called 
him. (See Galatians, first and second chapters ; 
II Corinthians, chapters 4, 11, and 12 ; Philip- 
pians, chapter 3.) 

One practical fact that the herald needs ever 
to keep in mind is, that his message may be dis- 
believed, disregarded, and even despised. His 
announcement is so great and the blessedness of 
believers in Christ is so complete, that many will 
not believe, but this is no ground for discourage- 
ment and should never turn aside the true preacher 
from his work. Time will show that his message 
is true. Consider carefully Acts 17:32; 19:8, 9; 
22 : 22 ; 26 : 24 ; 28 : 23-29, all of which are 
instances of the rejection of the message, even 
when preached by so able and faithful a preacher 
as Paul ; but see how he, nevertheless, rejoiced in 
his work (I Timothy 1 : 11, 12; II Timothy 
1 : 11,-12 ; 4:7, 8, 16, 17, 18). In one word, 
keep ' ' that day ' ' clearly before the mind, and it 
will enable you to proclaim the right message and 
to bear hardships with the right spirit, and to be 
found in the right place at " that day " (Philip- 
pians 3 : 8, 9). 



I 



Topic VII 121 



TOPIC VII 

THE WORK OF THE SPIRIT IN THE 
MINISTRY 

Introduction. 

i. He CALLS Men Into It. 

2. The Spirit QUALIFIES the Preacher. 

3. The Holy Spirit Gives the Preacher His MES- 

SAGE. 

4. The Spirit Gives the Preacher His FIELD. 

5. The Holy Spirit Accompanies the Message with 

POWER. 



Introduction. 

This subject has already been anticipated some- 
what, as we have considered the career of Christ 
and the work of the Holy Spirit and the preacher 
as herald. We shall not therefore need to tarry 
long upon it, yet the subject is of such vital im- 
portance that it is well to make a separate Topic 
of it. 

Whenever Christianity gains a considerable 
footing in any country, there always arises the 
tendency to make the ministry a profession, such 
as law or medicine, into which one ente?s as a 



122 Theology 

means of livelihood and which one conducts with 
a view to the present well-being of society. The 
temptation is that the preacher will cease to be a 
herald of the coming age and become a devotee 
of the present age, and that his inspiration and 
guidance will become natural rather than super- 
natural. But if the work of the Spirit in the 
ministry, as set forth in the Scriptures be con- 
stantly kept in mind, the temptation will at least 
be understood as a temptation. One advantage 
of the missionary's work is, that he is not so 
much exposed to this temptation. What then 
is the work of the Spirit in the ministry ? 

i. He CALLS Men Into It. 

He so impresses them with the realities of 
eternity and the great purposes of God in the 
ages, that they cannot rest content in the ordinary 
occupations of life (Luke 2 : 49 ; John 9:4; 
I Kings 19 : 20, 21). Perhaps the best uninspired 
expression of this feeling is the little poem entitled, 
"The Missionary Call," by Nathan Brown, who 
was for many years a missionary in Japan. It 
ought to be committed to memory by every can- 
didate for the mission field. 

" My soul is not at rest. There comes a strange 
And secret whisper to my spirit, like 
A dream of night, that tells me I am on 
Enchanted ground." 

[For the poem in full, see Appendix IV.] 



Topic VII 123 

2. The Spirit QUALIFIES the Preacher for 

His Work. 
The Spirit qualifies the preacher for his work 
by giving him such a vivid apprehension of the 
gospel message as can be gotten no other way, 
making him not only to understand the truth 
theoretically, but also to feel its power practically, 
and so to speak it with boldness (Luke 4 : 18, 19). 
For an uninspired example of this, study the life 
of George Whitefield, who, more than any other 
we know of in modern times, seemed to be thor- 
oughly on fire with the Holy Spirit and in sym- 
pathy with the unseen world. 

3. The Holy Spirit Gives the Preacher His 

MESSAGE. 

To be sure this is contained in the written 
word, but it is only when brought home to the 
heart, by the Spirit, that we realize its full 
import. The message of the preacher may be con- 
sidered in two aspects : first, that of the general 
truths of revelation ; and second, that of the par- 
ticular part which it may be the preacher's duty 
to emphasize on any given field or occasion ; to 
show this is the work of the Spirit. (See as to the 
first, John 14:26; 16: 13; as to the second, 
Mark 13 : 11 j Acts 8 : 29, 31. See also I John 
2 : 20, 27.) 

This is a truth that needs to be firmly held in 
this day of many books and aids to preachers. 



124 Theology 

They are to a certain extent useful, but must not 
be relied on for one's own work. You cannot 
preach with other men's thoughts any more than 
David could fight in Saul's armor. Study the 
whole Bible and let the Spirit give you your special 
messages. So honored a worker as George Muller 
makes no special preparations for particular ser- 
mons, but studies the whole Bible constantly, and 
lives in the Spirit. 

4. The Spirit Gives the Preacher His 
FIELD. 

The field is the world, but God knows what 
particular part he would have you work in. For 
instances of special guidance, see Acts 8:4, 5, 
26, 29, 39, also the tenth chapter, in which we 
see the field as well as the preacher, prepared ; 
also the sixteenth chapter, in which we have 
guidance by hindrances, teaching us that we 
should never be disappointed, but always praise 
the Lord for his care over his heralds. When- 
ever the Spirit puts special fields upon your heart, 
give heed to it, even if the way to them seems to 
be blocked. The origin of modern missions is 
very instructive upon this point, as the careers of 
Cary and Marty n and Judson and others abun- 
dantly testify. The very hairs of your head are 
all numbered ; every little circumstance and event 
is overruled. 



Topic VII 125 

5. The Holy Spirit Accompanies the Message 
with POWER. 
The Holy Spirit accompanies the message with 
power, not only when he seems to do so, but 
always , either with converting and upbuilding, or 
with condemning and destroying power. (See 
Isaiah 55 : 11, with context, also II Corinthians 
2 : 14—17 ; Matthew 24 : 14.) The preaching of 
the herald divides the hearers (Matthew 3:12) 
and we should rejoice that notwithstanding the 
blinding power of the god of this world (II Cor- 
inthians 4:3, 4) the Holy Spirit is so often sent 
down with enlightening and saving power (I Peter 
1 : 12 ; Acts 2:4; 10 : 44) bringing men " from 
darkness to light, and from the power of Satan 
unto God." We cannot expect the Spirit to 
follow human reasoning, but he certainly will 
honor his own inspirations. 



126 Theology 



TOPIC VIII 

THE FIELD AS THE WORLD. WHY 
HITHERTO NEGLECTED? 



As we have already learned, both the Jewish 
and Christian dispensations are elective instead of 
universal, but the method of the Christian elec- 
tion is decidedly different from that of the Jewish. 
The Jewish was national and local ; as Christ said 
at his first advent, ' ' I am not sent but unto the 
lost sheep of the house of Israel " (Matthew 15 : 
24), and as he charged the twelve, " Go not 
into the way of the Gentiles, and into any city of 
the Samaritans enter ye not" (Matthew 10 : 5). 
But after the refusal of the Jews to accept Christ 
as king, when the Christian election was inaugu- 
rated, it was made world-wide in the most emphatic 
manner. This Christian election was to be taken 
out of every nation under heaven, and therefore 
could not be completed until the gospel should be 
preached to the utmost bounds of the earth. 
Notice how very emphatic this is made in Acts 
1:8, last clause, which is literally "unto the last 
of the earth." Notice also how this election is 
described in Revelation 5 : 9, "Out of every 
kindred and tongue and people and nation, ' ' and 



Topic VIII 127 

in 7 : 9, " Of all nations and kindreds, and people 
and tongues. ' ' Therefore the field is the world, 
and the heralds are to go everywhere into all the 
world with the glad announcement in order to 
gather the Christian election out of every tribe of 
the earth. 

At the time the Great Commission was given, 
the Roman Empire comprised what was considered, 
in the common estimation, the whole earth. The 
Romans had conquered all of the earth that they 
considered worth conquering, and they were wont 
to use very comprehensive terms to express the 
thought that they were the possessors of the whole 
earth. But there were nevertheless many, almost 
numberless, outside barbarians, as they called 
them, against whom they were even obliged in 
some places to build walls of defence — peoples 
who, though so despised and neglected, neverthe- 
less eventually made incursions into the empire 
and finally overthrew it. Therefore in point of 
fact the Roman Empire did not embrace the 
whole earth, but rather, as we now know, only a 
very small portion of it. But the world-wide 
commission of Christ to his church was to be 
bounded no more by Roman comprehensiveness 
than by Jewish exclusiveness, for Roman compre- 
hensiveness had likewise its own exclusiveness. 
The gospel was to be preached to the uttermost 
parts of the earth, and not simply to the dominant 
nations. 



128 Theology 

The spread of the gospel in its early days is 
one of the marvels of history, calling forth the 
notice of friend and foe alike. Perhaps the most 
interesting portrayal of it may be found in the 
famous fifteenth chapter of Gibbon's " Decline 
and Fall of the Roman Empire, ' ' which may be 
read with great profit provided only you remember 
that it is an unbeliever who writes it. In this 
chapter the question comes up as to whether the 
gospel was then preached to the whole world 
literally, or to the whole Roman world only. 
Justin Martyr most unequivocally asserts the for- 
mer, but we think we must agree in this case with 
Gibbon, who calls Justin's statement "the rash 
sally of a devout but careless writer, the measure 
of whose belief was regulated by that of his 
wishes." (See Harper's edition of Gibbon, Vol. 
I, page 582.) The truth of the matter seems to 
be that the early Christians attempted to preach 
the gospel everywhere, but that they failed to do 
so for three reasons : 

1. Because the whole world was not then known 
or accessible. 

2. Because of the fierce and continued persecu- 
tion, causing the death of many of the most 
devoted heralds. 

j. But third and principally, because they were 
at length beguiled by worldly favor into settling 
down in worldly ease, building up a great Roman 
church, corresponding to the Roman Empire, and 



Topic VIII 129 

then as worldly exigencies demanded, a Greek 
church, or an Armenian church, or a Catholic 
church, or a sectarian church j that is, a church 
identified with, or resting in, something earthly, 
rather than keeping continually in view the hea- 
venly calling of the church and the heralding of 
the Kingdom of heaven, which was to follow the 
church. In one word, they fell into the mistake 
of supposing that the church was the Kingdom, 
and hence that there was no further need of her- 
alding the coming of the Kingdom. If the 
church was the Kingdom, then the Kingdom had 
already come, and the heralding of its coming 
was altogether out of place. Therefore, instead 
of pressing on to herald the gospel in all the 
world, Christians settled down to enjoy the gospel 
in a very small part of the world, and propagand- 
ism and conquest took the place of heralding the 
' ' good news ' ' of the coming Kingdom. In short, 
through flatteries the church became earthy instead 
of heavenly, hence the true missionary spirit died 
out for centuries. The Scriptures were misinter- 
preted and the centuries of apostasy followed. 
The field was no longer the world, but only such 
portion of it as the nominal church was able to 
control. 

This third cause, that of being beguiled by 

worldly favor, was the fatal one. The first two, 

that of the earth not being known or accessible, 

and that of the fierce persecution that raged, 

9 



1 30 Theology 

would soon have been overcome, but the third, 
that of being beguiled by worldly favor, put a 
most effectual stop to the preaching of the gospel 
everywhere. 

This is what needs to be fully considered in 
order to understand the connection between the 
right idea of the gospel, and a renewed interest in 
missions. A proper apprehension of the coming 
of the Lord to usher in the Kingdom, will logi- 
cally always give rise to greater zeal in preaching 
the gospel of the Kingdom j hence it is that what 
is commonly known as pre-millennialism goes 
hand in hand with the greatest missionary zeal 
and activity ; and as the Kingdom is to extend 
everywhere under the whole heaven (Daniel 7 : 
27), the heralding of it will be pushed everywhere 
under the whole heaven. It is a matter for pro- 
found gratitude that in our days a better under- 
standing of the word of God is giving a clearer 
conception of the church as an heavenly election, 
and of the coming of the Lord to take her unto 
himself and thus to inaugurate the Kingdom of 
heaven ; and that consequently there is an intelli- 
gent and zealous endeavor to make the field the 
whole world according to the word of God. 

[Read the poem, " Church and World," by 
Matilda C. Edwards.] 



Topic IX 131 



TOPIC IX 

RELATIVE CLAIMS OF MISSIONARY, 
EVANGELISTIC, AND PAS- 
TORAL WORK 

What are Missionaries, Evangelists, and 
Pastors ? 

Which are Most Needed? 

These three distinctions are, in name at least, 
modern and practical rather than Biblical and 
theoretical ; and yet they do not vary much from 
the description of the ministry given in Ephesians 
4 : 11, " And he gave some, apostles ; and some, 
prophets ; and some, evangelists ; and some, pas- 
tors and teachers." Pioneer missionaries have 
frequently been called ' ' apostles, ' ' because they 
were so evidently sent by the Master. But our 
present object is not to discuss the different orders 
in the ministry, but to inquire in which depart- 
ment of work there now seems to be the greatest 
call for laborers. 

By missionaries we mean those who enter new 
territory, and proclaim the gospel to those who 
have not heard it. 



132 Theology 

By evangelists we mean itinerant preachers who 
travel in lands where the gospel is known, with a 
view to arouse fresh interest or to emphasize some 
particular truth. 

By pastors we mean stationed preachers who 
oversee, instruct, and build up the churches over 
which they are set. Each of these three depart- 
ments of work is so important and imperative that 
it is difficult to give any one of them a secondary 
place. If the church is, on the one hand, to be 
called out of every nation under heaven, and on 
the other hand, to be brought to the stature of 
the fullness of Christ (Ephesians 4:13) and pre- 
sented as a chaste virgin to Christ (II Corinthians 
11 : 2), a glorious church, not having spot or 
wrinkle or any such thing (Ephesians 5 : 27), no 
part of the ministry can be set in the background. 

But when we remember that during the cen- 
turies of the apostasy the true idea of the gospel 
was lost and the work of the ministry greatly per- 
verted, and that even one hundred years ago mis- 
sionaries and evangelists were comparatively 
unknown, we may be permitted to ask whether we 
have yet reached the point where the different 
spheres of the ministry are in proper equilibrium. 
Moreover, we must face the unwelcomed fact that 
according to the New Testament standards the 
average church of the present day is more of a 
worldly institution than a heavenly election, and 
consequently the true pastor of to-day finds it 



Topic IX 133 

very difficult to do his proper work. This is one 
reason for short pastorates and for the increasing 
number of evangelists. 

This nineteenth century has witnessed three 
marked changes in the ministry : 

1. An order of missionaries, 

2. An order of evangelists, and 

j. A great brevity in the pastoral office. 

All of these changes show that the ministry 
generally is coming on to more Biblical grounds, 
because the true idea of the church as a heavenly 
election is coming more clearly into view. The 
use of missionaries shows that it is seen that the 
church must be from all lands. The rise of evan- 
gelists shows that the more spiritual character of 
the church is discerned. And the brevity of the 
pastorate shows, for one thing, that the average 
worldly church is restive under faithful pastoral 
tuition. 

As the case now stands, when viewed from the 
side of the divine purpose, the first call seems to 
be for missionaries to proclaim the " glad tidings ' ' 
in the dark places of the earth ; the seco?id is for 
those who, either as evangelists or pastors, can 
perfect the bride of Christ. Happy is he who can 
do this as a pastor, but if he cannot do it as a 
pastor, let him do it as an evangelist. 

On the human side of demand and supply, 
according to financial standards, of course the 
greatest call is for pastors, that is, for servants of 



134 Theology 

the average congregation ; but those who view the 
matter from the side of the divine purpose will 
see that missions and holiness, the calling out and 
the perfecting of the body of Christ, have the first 
claim upon us. Those who hear the call and 
obey it, will receive their chief reward when the 
Lord comes to take unto himself his spotless 
bride, gathered out of every nation under heaven. 
One exceedingly important lesson needs to be 
learned by every Christian worker, and that is, not 
to look for full reward in the present age, but 
rather in the age-to-come (Luke 14:14; I Cor- 
inthians 3 : 13-15 ; Revelation 11 : 18; 22: 12). 



Topic X 135 



TOPIC X 

SATANIC OPPOSITION TO THE GOSPEL 
MINISTRY 

Introduction. 

CHIEF METHODS ARE FIVE : 

1. Insinuating Doubts as to God's Word. 

2. Open Opposition, Persecution, Reproach, Hard- 

ship, etc. 

3. Perverting THE GOSPEL, Misinterpreting, etc. 

4. Personal Oppression, Darkness, etc. 

5. A Self-indulgent Life, Ease, etc. 



Introduction. 

Satan is an ancient and mighty enemy of God, 
and consequently of man, who is made in the 
image of God. He has had vast power through 
his angels and demons in heaven and in earth, but 
through Christ and the church he is to be over- 
come and cast out. Therefore he has especial 
hostility against the preaching of the gospel, by 
which the church is to be gathered and perfected. 
For this reason every preacher of the gospel may 
expect the hostility of Satan, and the more clearly 
he perceives the true nature and scope of the 



136 Theology 

gospel, and the more faithfully he executes his 
ministry, the more surely he may expect the 
attacks of Satan. But as deceit is the chief 
weapon of Satan, his attacks may not be under- 
stood as readily as might be expected. There- 
fore it becomes of the first importance that 
the preacher of the gospel be alert in this regard. 
Let us then notice some of his chief methods of 
opposition : 

1. Insinuating Doubts as to God's Word. 

He insinuates doubts as to the truth of the more 
important and vital facts of revelation, for 
example, as to the surety of the punishment for 
sin (See Genesis 3 : 1-4). This is the thought 
that has taken the nerve out of many a preacher, 
and perhaps is doing more than any other thing at 
the present time to make the ministry listless and 
ineffective. 

Again, on the other hand, he insinuates doubts 
as to the realities and privileges of divine sonship 
(Matthew 4 : 3-6). The little word if is 2. 
mighty one in the devil's armor. When it finds 
entrance into the preacher's mind as he contem- 
plates the facts and the privileges of sonship, the 
force and power of his preaching is largely gone. 
If you have doubts as to the truth of what you 
are preaching, regarding sin on the one hand and 
salvation on the other, Satan has a very effective 
hold on you. If you do not believe you cannot 



Topic X 137 

speak as you ought (Psalms 116 : 10; II Corin- 
thians 4 : 13). Yet this attitude of doubt is re- 
garded by some as a mark of superiority. 

2. Open Opposition, Persecution, Reproach, 

Hardship, etc. 

If the first method of attack is not effective, the 
next one may be open opposition, in the way of per- 
secution, reproach, or hardship. The apostles 
experienced much of this. Martyrs have, in many 
cases, sealed their testimony with their blood. 

In our own day of religious liberty, reproach 
and the power of public opinion and a generally 
hard lot in life, may be the ways in which the 
opposition expresses itself (II Timothy 3 : 12). 
But, although this method of opposition is effect- 
ual with certain sensitive spirits, yet it has the 
advantage of revealing its true nature and thus 
exposing its source, and hence is not really as dan- 
gerous as those methods which are more covert. 

3. Perverting THE GOSPEL, Misinterpre- 

tation, ETC. 
A third method is that of perverting the gospel 
by obscuring or misinterpreting some of its most 
vital and precious hopes, as, for example, that which 
we saw in the preceding Topic, the confounding of 
the church and the Kingdom, the obscuring of 
the heavenly calling of the church, and of the 
coming of the Lord. This brings the church into 



1 38 Theology 

unholy alliances with the State, and with various 
other worldly organizations, whereby the reign of 
Satan is prolonged and the purposes of God are 
hindered. It is marvelous to see how Satan, 
transformed into an angel of light, has presided 
in many a pulpit (II Corinthians 4:4; 11 : 14, 
15). This perhaps has been the most successful 
of all of his methods. The counterfeits of the 
gospel need to be scrutinized very closely in our 
day (Galatians 1 : 6-9), since all things valuable 
and true will have their worthless and false imita- 
tions, which look and seem very much like the 
truth. 

4. Personal Oppression, Darkness, etc. 

Another method which Satan sometimes uses 
with those who have been proof against his other 
methods, is that of direct personal oppression. A 
dark, yea, even black shadow will sometimes 
settle down upon one, accompanied perhaps with 
some physical disability, or weakness, or paralysis. 
"An horror of great darkness " (Genesis 15 : 12), 
an exceeding sadness (Matthew 26 : 37, 38), 
a pressure out of measure above strength (II 
Corinthians 1 : 8), will sometimes so overpower 
the faithful preacher as to greatly disconcert him, 
unless he recognizes the source of it as from the 
evil one. There is the more danger in this, 
because we are generally taught that this experi- 
ence comes from disobedience, but it does not 



Topic X 139 

always so come. Sometimes it comes direct from 
the devil upon the most obedient (Luke 22 : 53). 
The promise in John 12 : 46, is not that the 
believing shall never come into darkness, but 
rather that they shall not abide in it, that is, 
remain in darkness. How we should act when we 
are obedient and yet come into darkness, is very 
clearly told us in Isaiah 50 : 10, 11. 

5. Self-indulgent Life, Ease, etc. 

Another method of opposition, in great con- 
trast with that just mentioned, is that of beguiling 
the preacher into an easy, self-indulgent life. See 
how Paul warns against this (II Timothy 2 13, 4 ; 
Titus 2 : 11-13 ; Philippians 3 : 18-20 ; II Corin- 
thians 11 : 23-28). We should receive and enjoy 
with thankfulness the comforts of life (I Timothy 
4 : 4, 5), but we should be exceedingly careful 
lest these comforts become our life instead of the 
comforts of the Holy Ghost, who is our real Com- 
forter. The blessed mean between asceticism and 
self-indulgence should be held fast by all preachers 
who would not have Satan gain an advantage over 
them. The subtle oppositions are just as Satanic 
as the fierce assaults that we call diabolic, since 
deceit is just as effective as mere power. 

Finally, the chief practical point to be observed 
in all these oppositions of Satan is, to be aware of 
their source and meaning. He has no overmaster- 



140 Theology 

ing power. All his oppositions can be quickly 
and joyfully overcome, provided they are properly 
recognized and resisted. He will be bruised 
under our feet (Romans 16 : 20), and he will not 
get an advantage of us if we are not ignorant of 
his devices (II Corinthians 2:11). If preachers 
will give to him just that attention which the 
Scriptures give to him, they will be prepared for 
his wiles. Unfortunately however a good deal 
of modern thought has too much ignored him. 
Several books have appeared, of late years, tend- 
ing to rescue this too much neglected subject from 
the oblivion into which it has fallen. For example: 
"The Satan of Scripture," by Ormiston — the best 
— " Satan's Devices," by Parsons \ " Lectures on 
Satan, ' ' by McRea ; < ' Satanology, ' ' by William 
A. Matson, D. D. Some other works more his- 
torical and profound can be read with great profit 
upon this subject, such as Hyslop's "Two Baby- 
Ions" and Pember's "Earth's Earliest Ages." 
Eschew however as the quintessence of devilish- 
ness anything that ignores the existence of a per- 
sonal devil, for example, " Christian Science, " so 
called. Remember that Christ was manifested to 
destroy the works of the devil (I John 3 : &). 



p 



Topic XI 141 



TOPIC XI 

THE PLACE AND USE OF THE SCRIP- 
TURES IN THE MINISTRY 

Introduction. The Spirit's Ministration is: 
(1.) By Scripture. 
(2.) By Impression. 

1. What is the Scripture as to Form? 

For Three Reasons We Have the Scriptures 
in Writing : 

(1.) Because God is Absent. 
(2.) That Men May Not Forget. 
(3.) That They May Have God's Thoughts 
Correctly. 

2. What is the Scripture as to Substance? 

3. What is Its Place? 

4. What is Its Use? 

We See in Christ Most Clearly Its Use : 

(1.) In Overcoming Temptation. 

(2.) In Furnishing the Basis of His Preach- 
ing. 

(3.) In Understanding General Unbelief, 
and Special Elective Mercy. 

(4.) In Meeting Emergencies, and Justifying 
Conduct Therein. 

(5.) In Understanding Providential Charac- 
ters and Current Events. 

(6.) In Discerning Future Duty. 



142 Theology 

Introduction. 

The Holy Spirit is of course the main agent in 
the ministry, but the Spirit's ministration to the 
preacher is of two sorts : 

/. The permanent and general in the Scrip- 
tures, and 

2. The immediate and particular by direct im- 
pression. 

The word is called the sword of the Spirit ; 
this is the chief offensive weapon in the Christian 
armor, described in Ephesians 6: 11-18, as effec- 
tive for overcoming the opposition of Satan and 
his allies. Christ in his temptations vanquished 
Satan with the Scriptures and with the Scriptures 
alone. The place and the use of the Scriptures in 
the ministry become therefore, proper subjects of 
our thought at this point. Let us inquire, then : 

1. What is the Scripture as to form ? 

2. What is the Scripture as to substance? 
j. What is its place in the ministry ? 

4. What is its use in the ministry ? 

1. What is the Scripture as to Form? 

It is the writing. But why has God communi- 
cated his thought in writing? Probably for the 
reasons that we do the same. These reasons are 
principally three : 

(1) Because God is Absent. — First, because 
we are absent from those with whom we wish to 



Topic XI 143 

speak. When we are face to face we may speak 
orally, but when we are separated we write. So 
God in the garden and in the earlier days of the 
world did not resort to writing. There was, so 
far as we know, no Holy Scripture in the world 
for the first twenty-five hundred years of man's 
history. Not till Moses did the Holy Scriptures, 
as we know them, begin to be. At this time God 
was absent from the greater part of the human 
race. He then chose the Israelites as his scribes, 
and for the next fifteen or sixteen hundred years, 
they wrote God's writing or Scripture. 

(2) That Men May Not Forget. — We write 
when we fear our words will be forgotten. We 
may speak and our words may be distinctly heard, 
but then they may be afterward forgotten. If, 
however, they are written, the writing never for- 
gets but remains to refresh a failing memory. So 
God had his words written, yea, some of the most 
important of them he wrote himself with his own 
finger (Exodus 31 : 18; 32: 16; Deuteronomy 
9 : 10) in order that his words might not be for- 
gotten ; and often does he say ' ' Remembei-, ' ' in 
regard to his words (Deuteronomy 8: 11, 18; 
Joshua 1:13; Malachi 4:4; Jude 17). 

(3) That They May Have God's Thoughts 
Correctly. — We write when we wish to secure 
correctness of expression. When we wish those 



144 Theology 

to whom we are speaking on important and diffi- 
cult subjects to get our thought exactly, and not to 
color it by their own thoughts, we say to them, 
" Write it down. ' ' When they write it under our 
direction we know that they have our thoughts 
correctly. So God has caused the Scriptures to be 
written, for we read in II Peter 1:21," Prophecy 
came not in old time by the will of man j but 
holy men of God spake as they were moved by the 
Holy Ghost;" and also in II Timothy 3 : 16, 
" All Scripture is given by inspiration of God. " 
Christ's method of quoting the Scripture in his 
temptation shows that what was written was the 
correct expression of the will of God. For these 
three reasons, then, we have the Scripture in written 
form : (7) because God is absent, (2) that men 
may not forget, (j) that they may have God's 
thought correctly. 

2. What Is the Scripture as to Substance? 

It is history, precept, and prophecy. Of the 
sixty-six books that make up the Bible, twenty- 
two are historical, twenty -six preceptive or devo- 
tional, and eighteen prophetical. 



Old Testament . . 
New Testament . . 


. Hist., 


17. 

5- 


Dev., 5. 
" 21. 


Proph., 


17- 
1. 


Both 


<< 


22. 


" 26. 


a 


18. 



If we add the historical and prophetical, we 
have forty books, or by far the greater part of the 



Topic XI 145 

Scriptures, setting forth the general purposes and 
works of God regarding the whole course of man 
on the earth until such time as God shall be pres- 
ent on earth again. 

Thus the Scripture is a general reservoir of 
comprehensive truth. While it contains abundant 
present, practical precepts for the individual, it is 
pre-eminently the word of God to mankind in 
general, while he is absent from th«m. It is the 
letter of direction and intentions that he has sent 
to the world, to let it know that he has created it 
for himself, and that, though for a time absent, he 
is coming back to it again. This letter reveals, 
moreover, what he requires during his absence, 
and what he will do on his return. It is there- 
fore pre-eminently the portion of the heralds that 
go before the coming of the Lord. 

3. What Is Its Place? 

We are now prepared to understand the place 
of the Scripture in the ministry. It occupies the 
first place, standing before individual impressions 
or the seeming calls of the world's present needs. 
It is well to listen to the voice within, and to lift 
up the eyes and look on the fields, but the Scrip- 
tures must first be apprehended in order to rightly 
understand the meaning of the voice, or the view 
of the fields. The mistake that many earnest 
souls are making is that of attempting to succor 
the world's need according to their own impression 



146 Theology 

of its needs, rather than according to God's far- 
seeing plans. The Scriptures are the foundation 
on which every successful worker must build, if he 
would rear anything enduring. Even some who 
suppose they are following the Saviour very 
closely, are fools because they have not compre- 
hended the Scriptures (Luke 24 : 25-27). There- 
fore, be sure that the second coming of Christ 
does not find you as ignorant of his plan and work 
as were his own disciples at his first coming. Be 
sure to get a comprehensive view of the whole 
Scriptures, prophetical and historical as well as 
devotional and practical, so that you preach not 
your own, or man's, but Chris f s gospel as revealed 
in all the Scriptures. 

4. What Is Its Use? 

Having thus learned the general place of the 
Scripture in the ministry, it is comparatively easy 
to understand its particular uses. When its truth 
has been well lodged in the mind, the Holy Spirit, 
who furnishes the preacher for his work, will take 
whatever portion of it may be required for any 
particular need, and bring it to remembrance 
(John 14 : 26 ; 16 : 13). This is blessedly illus- 
trated in the case of Jesus himself. He had 
learned the Scriptures during his private life. The 
Spirit came upon him at the commencement of 
his ministry, and during it we see in him, most 
clearly, the use of the Scriptures in the ministry. 
For example : 



Topic XI 147 

1. In overcoming temptation (Luke 4: 4, 8,12). 

2. In furnishing the basis or text for his preach- 
ing (Luke 4 : 16-20). 

3. In understanding general unbelief and spe- 
cial elective mercy (Luke 4:25, 26). 

4. In meeting emergencies and justifying 
conduct therein (Luke 6 : 3, 4). 

j\ In understanding providential characters 
(Luke 7:27) and current events (Luke 24 : 46). 

6. In discerning future duty (Luke 24 : 47). 

Thus we might multiply instances almost indefi- 
nitely, in the history of Christ and the apostles, 
where the Scriptures were of most practical use in 
the ministry. (As to the apostles, see Acts 2 : 
16-21, 25-28, 34, 35 ; 4 : 25 ; the seventh chap- 
ter as a whole; 8 : 35 ; 13 : 17-23, 33-35; 15 : 
15-18; 17 : 24-31 ; 28 : 25-28.) 

By the Scriptures thus generally learned, and 
particularly applied by the Spirit, the man of 
God is thoroughly furnished (II Timothy 3:17) 
for his work. Any furnishing outside of this, in 
the way of secular knowledge or philosophy, is 
apt to become a distracting diversion instead of a 
help (Colossians 2:8). And we should rejoice 
that the Scripture is broad and far-reaching enough 
in its scope, to fully occupy the energies of the 
most vigorous mind. Those preachers who are 
much occupied with secular literature will generally 
be found to have neglected large portions of the 
Scriptures. On the whole subject study Psalm 119. 



Examination Questions on the Second Class 
of Topics. 

j. What is a herald, and what is to be heralded? 

2. What tei?iptation arises when Christianity 
gains a considerable footi?ig in any country ? 

J. WJiat five works does the Spirit perform for 
the ministry ? Give a modern expression or example 
of the first four. 

4. WJiat is the difference in the methods of the 
Jewish and the Christian elections ? 

5. Why has not the gospel already been preached 
to the whole world? 

6. WJiy is pre-millennialism productive of the 
greatest zeal and missionary activity ? 

7. For which of the three departments of the 
ministry is there now the greatest call f 

8. Why is Satan opposed to the gospel ministry, 
and ill what five ways does he oppose it ? 

o. WJiat is the Scripture as to form a?id sub- 
stance ? 

jo. Wliy does the Scripture hold the first place, 
that is, before individual impressions or seeming 
needs ? 



(148) 



CLASS III 

The Preacher's Message and the Results of 
Preaching the Gospel 



(149) 



TOPICS 

XII. Repentance and Faith the Primary Message. 

XIII. Treatment of Incorrigible Unbelievers. 

XIV. The Local Church ; Its Constitution, Ordi- 

nances, etc. 
XV. Gifts and Graces of Believers. " Signs 
Following." 
XVI. The Church as a Whole— The Chosen of 

Christ. 
XVII. The Unity of Believers Practically Applied. 
XVIII. Relation of the Church to Civil Government. 
XIX. Relation of the Church to Moral Reforms. 
XX. Duty of the Church Toward Israel. 
XXI. The Utilization of All Gifts in the Church. 



(150) 






TOPIC XII 

REPENTANCE AND FAITH THE PRIMARY 
MESSAGE 

Introduction. 

i. Repentance, in its Two Phases, 
(i.) The Mental Phase of the Revolution of 

Repentance. 
(2.) The Spiritual Phase of the Revolution of 
Repentance. 
2. Faith, in its Two Phases. 
( 1. ) The ASSENT of the Mind. 
(2.) The CONSENT of the Heart. 



Introduction. 

Thus far we have considered two classes of 
Topics : first, those concerning the general truths 
of revelation ; second, those pertaining to the 
ministry. We now come to a third class, treating 
of the message and its practical results. For the 
first among these Topics, we notice the primary 
message which the gospel herald announces, 
namely, repentance and faith. 

That this is the primary message, may be seen 
from Matthew 3 : 2 ; 4 : 1 7 ; Mark 1 : 1 5 ; 6 : 1 2 ; 
Luke 5 : 32 ; 24 : 47 ; Acts 2 : 38 ; 3 : 19 ; 8 : 22; 
17 : 30 ; 20 : 21, and many other similar texts. 
That this is a primary or foundation message may 
(151) 



152 Theology 

be seen from Hebrews 6 : i ; but also that, owing 
to the constant tendency of even the church to 
fall into sin, it never becomes obsolete (Revela- 
tion 2 : 5, 16; 3 : 3,19). 

1. Repentance in its Two Phases. 

( 1 . ) The Mental Phase of the Revolution 
of Repentance. — Repentance may be denned as 
a mental and spiritual revolution, a turning about 
in one's way of thinking of things. We are born 
into, and grow up in, a natural, earthly, temporal, 
legal, unholy state of things, hence we think and 
feel and act in accordance with our nature and sur- 
roundings. The ideas of the supernatural, the 
heavenly, the eternal, the gracious, and the holy, 
are foreign to us ; very foreign indeed to adults 
who have grown up without the knowledge of God 
and his ways, and also to peoples and ages who 
have lived long without any marked appearance of 
God's supernatural grace. The child and the race 
in its infancy, receive the idea of the supernatural 
with comparative ease, but an adult and the race 
in its development, become fixed in natural, legal, 
and unholy methods. So, then, when Christ 
comes with his gracious scheme of supernatural 
things, promising regeneration of heart, resurrec- 
tion or transfiguration of body, renewal of world, 
in short, comes with all the wonders of the super- 
natural, eternal Kingdom of God, the natural 
mind cannot take them in (I Corinthians 2 : 14). 






Topic XII 153 

The first word, then, of the preacher, must ever 
be, Repent, revolutionize your way of thinking and 
be prepared to take in something different. Hence 
especially, whenever God is about to show any 
marked development of his superior ways, his first 
exhortation must be, "Repent." Hence the 
meaning of the very first utterances of John the 
Baptist, and of Jesus himself, ' ' Repent, for the 
kingdom of heaven is at hand." Without this 
change of mind, this radical revolution in think- 
ing, the hearers of the gospel will either con- 
temptuously reject and jocosely sneer, as did the 
Athenians when Paul mentioned the resurrection 
(Acts 17 : 32), or stupidly inquire, "How can 
these things be ?" as did Nicodemus when Jesus 
spoke of the new birth (John 3:9). 

One chief obstacle to the reception of the gospel 
is the natural bent of the human mind that can- 
not comprehend the gracious and the supernatural. 
The world of to-day, in its earnest study of na- 
ture, and its almost edification of natural law, is 
making repentance all the more difficult. There- 
fore, the greater need of insisting on repentance 
in our present preaching. Moreover, the pro- 
phecies incline us to think that new developments 
in the manifestation of the Kingdom are at hand, 
hence, we must insist on that change in the minds 
of men that shall enable them to believe and 
receive the things of the Kingdom of God. 



154 Theology 

(2.) The Spiritual Phase of the Revolu- 
tion of Repentance. — Thus far we have consid- 
ered chiefly the mental phase of the revolution of 
repentance, but there is also the spiritual phase. 
The natural drift of humanity is not only erro- 
neous, but also wicked and guilty, opposed to the 
will of God. Therefore, whosoever really awakes 
to the fact, can but feel sorrow and alarm that he 
has indulged therein. This sorrow may be simply 
the sorrow of the world, or a dread of the conse- 
quences of sin ; or it may be a godly sorrow, work- 
ing repentance unto salvation. Both these sorts 
of sorrow are set forth in II Corinthians 7:10. 
Judas and Peter are examples of these two sorts 
of repentance, as they saw the error they had 
fallen into when Christ was on trial. 

The repentance which we wish to effect by our 
preaching must include both the mental and the 
spiritual phases of the revolution, and the godly 
sorrow of the spiritual phase. Men must readjust 
their minds and also their spirits. They must be 
revolutionized in their thoughts, and they must 
also be revolutionized in their spirits, having a 
godly sorrow for sin. This saving repentance can 
only be effected by the Holy Spirit accompanying 
the word, for the spirit illuminates the mind, 
quickens the conscience, softens the heart, and 
changes the life. 

Sometimes the mental phase will be more promi- 
nent, and sometimes the spiritual. In former 



Topic XII 155 

times the spiritual phase was more prominent ; 
great emotion was felt in conversion. At present 
the mental phase is most prominent ; probably 
because it is more necessary now that men should 
know the truth, since Satan can so work upon the 
emotions, counterfeiting and confusing the work 
of the Spirit. In the coming days of trial it will 
be of the utmost importance for the Christian to 
say, " I know whom I have believed." 

2. Faith, in Its Two Phases. 

(1.) The Assent of the Mind. — This brings 
us to consider the counterpart of repentance, 
namely, faith, which, together with repentance, 
constitutes the primary message of the preacher 
(Mark 1 : 15 \ Acts 20 : 21 ; Romans 16 : 26). 
In the mental and spiritual revolution of repent- 
ance, there is a giving up of old ideas, pos- 
sessions, and hopes, but there must be also a 
taking hold of new ideas, possessions, and hopes. 
But much of the new realm toward which man 
must thus turn in repentance, is unseen and future. 
Christ is unseen (I Peter 1:8; I John 4 : 20). 
The Kingdom is future (Matthew 25 : 34 ; Luke 
22 : 30 ; I Corinthians 15 : 50). Therefore 
faith must be largely exercised with repentance 
(Hebrews 11 : 1, Rev. Ver.) ; " Now faith is the 
assurance of things hoped for, the proving of 
things not seen." The very gospel itself is called 
"the faith," because it is so largely concerned 



156 Theology 

with things unseen and future. But faith makes 
these things to become a kind of real, present 
possession (Hebrews 12 : 28; Ephesians 2:6). 

( 2 . ) The Consent of the Heart. — Of course, 
faith, the same as repentance, must be .something 
more than a mere exercise of the intellect, for 
even the demons believe and tremble (James 2 : 
19) without having gospel faith. As in repent- 
ance there must be the spiritual exercise of sorrow 
for sin, as well as the mental exercise of changing 
the mind, so in faith there must be the spiritual 
exercise of actually receiving Christ and his salva- 
tion, and of committing one's self wholly to him, 
or as it is often expressed, there must be not only 
the assent of the mind, but also the conse?it of the 
heart. But if the action of the Holy Spirit is 
necessary to produce repentance, much more is it 
necessary to produce faith. In fact, repentance 
and faith are fruits or results of the Spirit's regen- 
erating work. Logically and theoretically regen- 
eration precedes repentance and faith, and some 
theologians have seemed to make it appear that it 
chronologically precedes also. But regeneration, 
conversion, repentance, and faith, are but different 
phases of one process in which God leads and we 
follow. Systematic theology often treats largely 
of regeneration as preceding, or underlying con- 
version, repentance, and faith, but it is not gen- 
erally so put in the actual preaching of the gospel 



Topic XII 157 

in the New Testament. To the doctor of the law, 
Nicodemus, Christ indeed said, "Except a man 
be born from above, he cannot see the kingdom 
of God," but to the people he said, "Repent 
and believe the gospel." 

We do not need in our preaching to dwell very 
much on the philosophy of regeneration, but 
rather to press home upon our hearers the imme- 
diate duty of repentance and faith, trusting to the 
Spirit's power to make the word effective in 
regeneration and conversion. 



158 Theology 



TOPIC XIII 

TREATMENT OF INCORRIGIBLE 
UNBELIEVERS 

Introduction. 

1. " Discerning of Spirits." 

2. Length of Time. 

3. Manner of Presenting the Gospel. 



Introduction. 

One solemn fact always confronts the preacher, 
and that is, that not all of his hearers will believe 
and receive his message. This fact the Scriptures 
distinctly recognize (Matthew 3:12; Mark 16 : 
16 ; John 12 : 48), and consequently some direc- 
tions are given as to how the herald is to treat 
incorrigible unbelievers (Luke 9:5, 52-56 ; 10 : 
10-12 ; Acts 13 : 50, 51 ; 18:6; 28 : 24-30 ; 
II Timothy 2 : 25, 26; Titus 3 : 10, 11). But 
as we look over these Scriptures the practical 
question arises, how are we to know who are to 
prove incorrigible unbelievers ? for some who say 
at the first, "I will not," may afterward repent 
and obey (Matthew 21 : 29). 



Topic XIII 159 

1. " Discerning of Spirits." 

And this leads us to say, in the first place, that 
we should seek from the Holy Ghost that " dis- 
cerning of spirits ' ' which he is able to give 
(I Corinthians 12 : 10). The Lord Jesus had 
this power in supreme measure (Mark 2:8; Luke 
5 : 22 ; 9 : 47 ; 20 : 23 ; John 2 : 25). So also the 
apostles had it in some measure (Acts 5 13, 9 ; 
14 : 9), and we are given to understand (I John 
4:1; Revelation 2:2) that it may continue, in 
some degree, in the church. Or, if we do not 
have the actual power of discerning spirits, we 
may be so overruled and guided that we shall com- 
mit no serious error in this regard. The spiritu- 
ally-minded sometimes find themselves strangely 
drawn out in continuous work and patient waiting 
with some, while toward others, who outwardly 
are just as promising, there seems to be no such 
yearning desire, and the event proves that there 
was an overruling, spiritual guidance. If for no 
other reason than this, we should walk closely 
with God. 

2. Length of Time. 

But a second consideration on this subject has 
regard to the length of time we may be in contact 
with an unbeliever. If our work is evangelistic, 
so that we are with them but a short time, we are 
not called upon to take the same attitude that we 
should if we had to meet them through many 



1 60 Theology 

years of pastoral service. So also the amount of 
spiritual power that accompanies our preaching is 
to be taken into consideration. Generally speak- 
ing, the work of the evangelist is more immedi- 
ately decisive than that of the pastor, because 
greater spiritual power seems to attend the work, 
and the attitude of the hearer is more quickly 
revealed. In this case, if sharp opposition is 
manifested, the evangelist may feel called upon to 
shake off the dust of the place as a testimony 
against incorrigible unbelief. But if our work be 
pastoral, and there also meet with the flock of 
God, unbelieving men, for a long time, it may 
become - duty to patiently and in meekness con- 
tinue to instruct them, "if peradventure God 
may give them repentance ' ' in his own good time 
(II Timothy 2 : 24-26). 

3. Manner of Presenting the Gospel. 

But the third and most important thought is 
that we so fully, clearly, broadly, and pointedly 
present the gospel, urging God's claim upon man, 
as well as man's own safety and happiness, that 
those who reject shall know and feel whom and 
what they are rejecting. We should do our work 
so thoroughly that the impenitent will know where 
they stand and what doom awaits them, so that 
the revelations of the great day will have no sur- 
prises for them nor self-reproaches for us. In 
short, we must do our work so thoroughly that we 






Topic XIII 161 

shall be a sweet savor unto God in them that 
perish, as well as in them that are saved. (Study 
carefully II Corinthians 2 : 14-17 ; 3 : 5, 6 ; 4 : 
1-7; 5 : 18-20.) In one word, our ministry must 
be performed, not with natural wisdom, but so 
completely under the guidance of God that our 
work shall be his work, that we shall condemn the 
finally impenitent, just as clearly, and fully, and 
surely, as he does (John 20 : 21-23). 



n 



1 62 Theology 



TOPIC XIV 

THE LOCAL CHURCH; ITS CONSTITU- 
TION, ORDINANCES, Etc. 



Having already considered the preacher's duty 
toward the unbelieving, we now come to the more 
pleasant and more important subject of his duty 
to the believing. When the gospel is fully 
preached, the believer sees that, in believing, he 
passes out of one state into another. This is 
variously and vigorously expressed in the Scrip- 
tures ; thus in II Corinthians 5:17 and Galatians 
6:15 it is called a ' ' new creation " ; in John 5 : 
24 and in I John 3: 14 it is called a passing " from 
death unto life"; in Acts 26 : 18 it is called a 
turning ' ' from darkness to light, and from the 
power of Satan unto God"; in Colossians 1 : 13 
it is called a ' ' deliverance from the power of 
darkness," and a translation into the Kingdom 
of God's dear Son ; in many places it is called 
"being in Christ," or "being united to Christ," 
whose two chief phases were " his death" and 
"his life" (Romans 5 : 10), not his life and his 
death as a natural man, but his death and his life 
as a supernatural man (Romans 14 : 9). Thus 
we see that the believer, in believing, is taken out 



Topic XIV 163 

of one realm into another, out of the natural into 
the supernatural. He dies to the life that he has 
been living, and lives to the life that he is to live. 
He enters, by faith, into the death and resurrec- 
tion of Christ (Galatians 2:20; Ephesians 2:5, 
6 ; Colossians 2 : 13), which are the two principal 
phases of Christ's work ; and is henceforth dead 
to the present world, but alive to the world-to- 
come. 

Now while this change, or translation from one 
sphere to another, is an inward, spiritual process 
for the present, it is nevertheless a very real pro- 
cess, and should therefore be set forth before this 
present world in some form which even worldlings 
can appreciate, if they will give heed to it. 
Therefore the ordinance of baptism is enjoined as 
an immediate duty for the believer (Matthew 28 : 
19; Mark 16 : 16). It is so closely and imme- 
diately connected with belief (see Acts 2 : 38, 
41 ; 8 : 12, 36-39 ; 9:18; 10 : 47 ; 16:14, 15, 
33; 18 :8; 22: 16) that many have fallen into 
the mistake of supposing that it was necessary or 
essential to belief, which mistake has been the 
cause of numerous errors in all ages of the church. 
But, it is thus closely connected with belief in 
order to voice, both to the believer himself and 
to the unbeliever who may behold it, the reality 
and the greatness of the change from the dead state 
of nature to the living state of the supernatural. 
The water witnesses to the cleansing process, and 



164 Theology 

the burial and the resurrection witness to the 
death of the old life of nature and the new life 
of the supernatural (Romans 6 : 3-6 ; Colossians 
2 : 12). The baptized are therefore separated 
from the world in which they have been living, 
and are introduced into a new world in which 
they are henceforth to live. The baptism of the 
Spirit, which properly accompanies the baptism 
of water (Mark 1 : 10 ; Acts 10 : 47), makes very 
real for the believer the new world into which he 
has entered, while the baptism of water cuts him 
off (Romans 6 : 2, 3), from the world wherein he 
has hitherto lived. Thus without any formal 
organization, after the manner of human societies, 
a local church, or company of believing ones, is 
formed in every place where the gospel is preached 
and believed and obeyed. 

But next, if a new life is to be lived, it must 
feed upon something pertaining to the new, or 
resurrection life. This new, or supernatural, or 
living sustenance, or bread, is Christ himself, as 
he very emphatically taught in John 6 : 27, 32, 
33, 48, 50, 51, 53-58. This is a mystery, or 
1 ' an hard saying, ' ' as the Jews and some of the 
disciples thought (verses 52 and 60), but never- 
theless it is a very real and literal truth. Just as 
the natural man needs bread to sustain life, so the 
supernatural or resurrection man needs the resur- 
rection bread to sustain the supernatural life. 
This, also, is a truth that needs to be set forth in 



Topic XIV 165 

symbol just as clearly as was the passage from 
death unto life by the symbol of baptism. There- 
fore the Lord gave the simple ordinance of the 
Supper, as set forth in Matthew 26 : 26-29 and 
I Corinthians 11 : 23-26, to show how the new 
life was to be continued. The words of Jesus in 
the sixteenth chapter of John, though spoken 
before the Supper was instituted, seem to connect 
that ordinance so closely with the living of the 
new life, that many have fallen into an error 
similar to that which they have fallen into in 
regard to baptism ; namely, of supposing that we 
do literally partake of the life of Christ in the 
Supper in a sense or degree in which we do not 
otherwise or elsewhere. Hence have arisen the 
doctrines of transubstantiation, and consubstan- 
tiation, and the mystical presence ; and thus gen- 
erally has arisen the system of sacramental grace, 
beginning in baptismal regeneration and continu- 
ing in enchai'istic nourishment. But the simple 
truth is, that the ordinances are symbols or figures, 
which the world can see, of secret processes, 
which the world cannot see. The Supper is not so 
much a means of feeding on Christ, as a means 
of showing that we do feed on Christ ; and Christ, 
knowing so well the spiritual fact, ordained the 
material expression of it. 

Thus we have the local church with the ordi- 
nances of baptism and the Supper, as the result 
of the preaching of the gospel, attended with 



1 66 Theology 

divine energy. The more powerfully the divine 
energy is experienced, the more clear becomes the 
meaning of the word and of the ordinances. By 
the word and the Spirit the local church is thus 
called into being as a new, heavenly body in the 
old, earthly community. 

But further, because its own members are of 
different capacities and talents, and because the 
Spirit is given in different measure to the different 
members (Romans 12 : 3-6; I Corinthians, 
twelfth chapter) there necessarily arises within 
the church a kind of gradation and oversight 
which eventuates in what is called the organiza- 
tion or government of the church. The point to 
be observed is, that it is not some rigid form 
imposed from without, but an internal guidance 
of the Holy Ghost (Acts 13 \ 2 \ 20: 28) adapted 
to various needs and exigencies as they arise (Acts 
6 : 1-7; 15 : 23-29). 

A general survey of the New Testament shows 
that in the churches of those times there were two 
classes of church officers ; first, that of elders, or 
bishops, or pastors ; second, that of deacons, or 
servants. 

" That the appellations, bishop, presbyter or 
elder, and pastor, designate the same office and 
order of persons, may be shown by Acts 20 : 28 
(compare verse 17) ; Philippians 1 : 1 ; I Timothy 
3:1, 8; Titus 1:5, 7; I Peter 5 : 1, 2." — 
Northrup. 



Topic XIV 167 

These were to be the leaders in teaching and 
ruling. The deacons were to be assistants to 
the pastors, giving, however, more attention 
to the temporal affairs of the church. We would 
not, however, disguise the fact that there was, in 
New Testament times, great flexibility in the 
duties of both bishops and deacons. There is 
good reason to believe, also, that there were 
deaconesses (Romans 16 : 1). 

In the history of the church there has arisen, 
besides the simple order already mentioned, two 
others of wide extent ; namely, that of episco- 
pacy, which places the bishops above the elders, 
and that of Presbyterianism, which makes two 
kinds of elders, one of which teaches, and the 
other of which rules (I Timothy 5 : 17). One 
earnest attempt in the present century to restore 
the church to the apostolic model, namely, that 
of the Catholic Apostolic Church, has made seven 
orders in the ministry. Of the papacy and the 
Greek Church we do not here attempt to speak. 

The point which we wish to make emphatic is 
that the Holy Spirit is the creator and governor 
of the church. He resides properly in the whole 
membership, so that the vote of the church is but 
the expression of the mind of the Spirit, and not 
the personal wish of the human members. Unless 
the Spirit dwells within each member, or at least 
in a majority of the members, the church degen- 
erates into a mere worldly affair and thus becomes 
apostate and an abomination to God. 



1 68 Theology 

Our great aim should be, not so much to formu- 
late a particular method of government as to be 
so filled with the Spirit that any existing form of 
government in which we may find ourselves shall 
become vital with the life of God. And when it 
is so made vital, any feature of it contrary to the 
mind of Christ will be dispensed with. 

Our remarks thus far upon the ordinances and 
government of the church, have of course neces- 
sarily had some regard to the existing state of the 
church. There are, however, certain practices of 
the ministry mentioned in the New Testament, such 
as the casting out of demons, the anointing of the 
sick with oil, and the laying on of hands for the 
gift of the Holy Ghost, which have fallen into 
comparative disuse, owing to the unspiritual state 
of the church. As the church returns to New 
Testament grounds and becomes more filled with 
the Spirit, these practices come into use again as 
we may have already seen some of them. But in 
this return we would ever remember that the forms 
are of no avail without the power. 

The practice of foot -washing, which some have 
endeavored to maintain, is rather a method of 
Eastern hospitality than an ordinance connected 
with spiritual life, and hence is inappropriate in 
those countries where it is not generally practised. 

In this present evil age nothing is perfect, not 
even the church. The dangers on the one hand 
from formalism, and on the other from fanaticism. 



Topic XIV 169 

will always threaten. Our endeavor should ever 
he, first j to walk in the Spirit (Galatians 5 : 16); 
second, to do all things decently and in order 
(I Corinthians 14 : 40) ; and third, to look 
earnestly for the day when that which is perfect 
shall come (I Corinthians 13 : 10). 



1 70 Theology 



TOPIC XV 

GIFTS AND GRACES OF BELIEVERS. 
"SIGNS FOLLOWING." 



We have now seen how a church may be formed 
by the preaching of the gospel, in the execution 
of the Great Commission, with the attending 
power of the Holy Ghost. But when Christ gave 
the Commission, he promised (Mark 16 : 17, 18) 
that signs should follow those that believe — that 
certain gifts or graces should be bestowed upon 
the church, making it clearly and evidently a 
supernatural body witnessing to the world, of 
divine power and claims. And, as we read the 
Acts of the Apostles, and the inspired Epistles to 
the churches, we find frequent reference to these 
things. 

They are sometimes called the "promise of the 
Spirit," or " the promise of the Father;" some- 
times "the baptism of the Spirit," sometimes 
"the receiving of the Spirit," sometimes "the 
gifts of the Spirit," or "spiritual gifts;" but all 
of these terms refer to some action of the Holy 
Spirit, over and above and different from his 
action in conversion or first believing. For 
example, the apostles were true believers before 



Topic XV 171 

the day of Pentecost, but on that day they 
received marvelous gifts of the Holy Ghost ; 
again, the disciples at Samaria (Acts 8) had 
received the word through the preaching of Philip, 
and had believed and been baptized, but they did 
not receive the Holy Ghost until Peter and John 
came to them ; and so in other instances (see Acts 
19 : 1-6 ; I Timothy 4 : 14, etc.) . 

But the chief thing to be noticed about the 
matter is, that the apostles and primitive Christians 
always looked for and expected these gifts of the 
Spirit, and did not regard themselves as com- 
pletely equipped Christians till they had received 
them. So much was this the case that the apostles 
sometimes alluded to them when they were direct- 
ing fresh inquirers (Acts 2 : 38), and whenever, 
in their travels, they found any isolated believers, 
as Paul did at Ephesus (Acts 19), they asked 
at once, " Have ye received the Holy Ghost since 
ye believed ?' ' They never allowed converts to 
rest satisfied with conversion, but always led them 
along to expect and receive the gifts of the Spirit. 

The time when these gifts were usually first 
bestowed varied. On rare occasions they came 
even before baptism (Acts 10 : 44-47). Some- 
times they came at the moment of baptism, as 
was the case with Jesus, and probably with those 
who were baptized at Pentecost, and sometimes 
after they were baptized, and had been some little 
time believers, as with the disciples, at Samaria 



172 Theology 

(Acts 8). But it was generally expected that at 
or near the time of confession of faith, the Spirit 
would be given. 

Moreover, this giving of the Spirit was not con- 
fined to a first, single visitation, but was repeated 
as occasion might require ; for we find that though 
this blessing came in such fullness on Pentecost, 
yet it was repeated on the same persons shortly 
afterward, and that too with outward and marked 
demonstrations, equal to although differing from 
those given at Pentecost (Acts 4 : 31). 

But further, these gifts generally came in answer 
to prayer for them (Acts 1 : 14 ; 4 : 24-31 ; 16 : 
25). They were expected and prayed for with as 
much definiteness as we now pray for and expect 
conversion. It is said even of Jesus (Luke 3 : 
21) that when he was being baptized and praying, 
the Holy Ghost descended upon him. In short, 
these spiritual gifts were a definite object of 
expectation for which the early Christians looked, 
and which they generally enjoyed. 

This leads us to see one object, at least, for 
which these gifts were bestowed, namely, that 
their possessors might be qualified for testimony 
and ministry. The Lord Jesus himself was pure 
and holy before his enduement by the Spirit, but 
he was not qualified and empowered for his min- 
istry. He did not attempt any public ministry 
until after the Holy Spirit came upon him. It 
was when he returned in the power of the Spirit 



Topic XV 173 

from the Jordan to Galilee (Luke 4 : 14) that he 
began to do his mighty works and give his won- 
derful discourses (John 2 : 11). And in like 
manner he charged his disciples not to attempt 
preaching until the Holy Ghost came upon them 
(Luke 24 : 49). The marvelous success of the 
apostles and early Christians was owing to the 
gifts and power of the Spirit. So marked was 
this, that Gibbon, the historian, makes the pos- 
session of these gifts one of the five causes leading 
to the progress of Christianity in the Roman Em- 
pire. (Volume I, chapter 15, pages 539 to 544.) 

But now what were these gifts? They were 
exceedingly various, as we learn from I Corin- 
thians 12. Some pertain to the sensibilities, 
some to the intellect, some to the body, some to 
the soul, some of them were such as were called 
miracles, others were of a more ordinary type ; 
but they were all gifts of the Spirit, that is, some- 
thing conferred by the Spirit rather than something 
springing out of natural talent. They were of 
such a nature as made their possessors know that 
God was in them, giving them a taste of the 
powers of the world-to-come, equipping them for 
service and testimony, and making them appear 
in the eyes of beholders as a people of peculiar 
power, separate from and above the course of this 
natural world. 

Indeed, so marked was the use of the gifts in 
the Corinthian church, that it led to an abuse, in 



174 Theology 

that the members were so engrossed with their 
gifts of tongues and the like, that they neglected 
the graces of character, such as faith, hope, and 
love, for which error Paul had need to rebuke 
them. (See I Corinthians, thirteenth chapter, in 
connection with the eleventh and twelfth. ) These 
graces of character are in one sense gifts of the 
Spirit, for they never could exist without the 
operation of the Spirit, and they are the things 
that abide, while the gifts may change, or vanish 
away (I Corinthians 13 : 8). Therefore, Paul 
calls the possession of the graces " A more excel- 
lent way" (I Corinthians 12 131) and empha- 
sizes the fact that they shall never pass away 
(I Corinthians 13 : 13). 

It may be partly from this language of Paul that 
many have drawn the conclusion that the gifts of 
the early church were to cease with the early 
church, while the graces were to abide through 
the centuries. But the ninth to twelfth verses of 
the thirteenth chapter show us that the passing 
away which Paul contemplated was the swallowing 
up of the partial and imperfect by the coming of 
the complete and perfect. The contrast is between 
"now" and "then," that is, the "now" of the 
present age, and the " then " of the age-to-come. 
The gifts are to cease in the coming age, for the 
operation of the Spirit will then be so complete 
as not to appear strange or distinctive. 

The historical cessation of the spiritual gifts 



Topic XV 175 

during the so-called Christian centuries has been 
owing to the apostasy of the church. These gifts 
have never been entirely withdrawn, but they 
appear and disappear in proportion as the church 
is faithful or unfaithful to her peculiar character 
and mission. Therefore, if we are coming upon 
more Scriptural ground and into more Scriptural 
duty, we may expect a greater display of these 
gifts and graces. And we have not only the 
expectation, but also, in some degree, the reality, 
if we will be at the trouble of observing and 
believing. Professor Christlieb has collected a 
number of instances connected with modern mis- 
sionary life, in which each one of the signs men- 
tioned in Mark 16 : 17, 18, have been given in 
modern times. 

If it be asked why these signs are not more 
generally seen and observed by the world at large, 
it may be replied : 

First, that the church generally is hardly in a 
condition to receive them in striking degree, and 
so to endure what would follow ; and 

Second, that Satan is now becoming so desperate 
in view of the short time left to him (Revelation 
12 : 12) that he will wonderfully counterfeit 
(II Thessalonians 2 : 9, 10; Revelation 13 : 13, 
14) every such work, and persecute (Revelation 
12: 13, 17; 13: 15) those by whom they may be 
wrought. Our Heavenly Father is wise and ten- 
der and kind, bestowing as we are able to bear. 






176 Theology 

It is our duty to believe him without the signs 
(I Corinthians 14 : 22 ; John 20 : 29). But when 
he shall see fit to work signs through us, and to 
give gifts unto us, we should be able to understand 
them and to use them aright, as earnests of the 
age-to- come, and also able to endure whatever 
Satan may bring upon us in consequence of them. 
Remember that these gifts are the possible por- 
tion of every believer, necessary both for the 
believer's own Christian life, and for his efficiency 
as a witness for Christ. 

One great fault of current Christianity is, that 
it allows the convert to rest in conversion ; 
whereas if he so rests, he is almost always sure to 
backslide. Few Christians are of any great worth 
in Christ's cause unless they have experienced 
some distinct touch or work of the Spirit in addi- 
tion to what they experienced when they first 
believed. We are saved not only from something, 
but also to something. The ultimate something 
to which we are saved is, of course, the Lord's 
coming, and the blessings of the world-to-come ; 
but proximate earnests of this are to be constantly 
looked for in the present age. This is the mean- 
ing of the emphasis which, of late years, has been, 
in some quarters, put on sanctification and other 
kindred themes. Dr. Gordon's four books, " In 
Christ," "The Two-Fold Life," "The Ministry 
of Healing," and " Ecce Venit," set forth what 
another teacher, still living, has called the " Four- 



Topic XV 177 

Fold Gospel." But the gospel is manifold, both 
in the earnests of the Spirit in the present age, 
and in the fullness of salvation in the age-to-come. 
Therefore evangelists and missionaries, as well as 
pastors and teachers, should emphasize the gifts 
of the Spirit and the coming of the Lord, and 
not allow their converts to rest in conversion, and 
so to settle down into conformity to this present 
evil age. 



(12: 



178 Theology 



TOPIC XVI 

THE CHURCH AS A WHOLE — THE 
CHOSEN OF CHRIST 

Introduction. 

LET US INQUIRE; 

1. As to the Method of Obtaining the Members of 

the Church. 

2. As to the Method of Uniting Them into One 

Body. 

3. As to the Sphere into Which the Church is to 

be Taken. 

4. As to the Relation in Which the Church is to 

Stand to Christ. 
Figures of the Union with Christ: 

(1.) That of a Building with Its Founda- 
tion. 
(2.) That of a Vine with Its Branches. 
(3.) That of the Head and Members of a 

Body. 
(4.) That of the Husband and Wife. 

5. As to the Office and Work Which the Church 

is to Perform in the Plan of Redemption. 



Introduction. 

We have already considered the local church as 
the result of the preaching of the gospel in any 
place with the Holy Spirit sent down from on 



high. 



Topic XVI 179 

As the gospel was preached in many places, 
many churches were thus quickly formed. Yet 
even these holy and humble bodies were not per- 
fect. Unworthy persons were sometimes baptized 
(Acts 5 : 9 ; 8 : 13-22), and unseemly practices 
sometimes came into vogue (I Corinthians 11 : 
18-22), and even false doctrines were quickly 
entertained (Galatians 1 : 6), while the spirit of 
prophecy discerned great departures from true 
faith and walk as sure to arise (Acts 20 : 29, 30 ; 
II Timothy 3 : 1-5 ; Jude 4 ; II Peter 2 : 1-3 ; 3 : 
2, 3). History has abundantly shown how 
exceedingly corrupt professed Christianity has 
become, so that it has not only failed to realize 
the divine ideal, but has become actually hostile 
to the truth as it is in Jesus. 

Yet, there is given to us in the New Testament, 
particularly in the Epistle to the Ephesians, a 
view of the church as a whole as a pure and per- 
fect body, chosen by Christ, and closely united to 
himself. It becomes, therefore, an exceedingly 
interesting and important inquiry : What is the 
church as a whole, and what place does it fill in 
the plan of redemption ? 

It is evident enough that this church is not the 
aggregate of all churches, although some churches 
have, by their government, formed themselves into 
what they call a church — a church of the whole, 
or a catholic church, for this is the meaning of 
the word ''catholic" — but it must include the 



180 Theology 

really and truly " called out " by Christ, from the 
world unto himself, or all true believers, wherever 
found. It is sometimes called "the invisible 
church," to distinguish it from the externally 
organized churches, but this seems rather an 
unfortunate designation, since a true believer is 
just as visible as an untrue one. The idea which 
this expression is intended to convey, is that of all 
true believers although they are not distinguished 
or united by any visible bond. 

The whole company of those who are really the 
chosen of Christ, with no others, may be said to 
constitute the church as a whole, or, in Greek 
phraseology, "the catholic church." The term 
catholic has, however, been so abused that it is 
deemed best not to use it, but rather to say, in 
plain English, ' ' the whole church, " or " the 
church universal," always remembering that by 
this v/e do not mean universal in the sense of 
including everybody, but universal in the sense of 
being called out from every place. 

Let us inquire then : 

i. As to the method of obtaining the members 
of the church. 

2. As to the method of uniting them into one 
body. 

j. As to the sphere into which the church is to ' 
be taken. 

4. As to the relation in which the church is to 
stand to Christ. 



Topic XVI 181 

5. As to the office , or work, which the church 
is to perform in the plan of redemption. 

1. As to the Method of Obtaining the 
Members of the Church. 

They are the called of God, out from the 
world, according to his own eternal purpose (II 
Timothy 1:9; Romans 8 ; 28-30). Hence the 
significance of the original word for church, 
' ' Ecclesia, ' ' from ek, out of, and kaleo to call 
(Ex Ka/Jaj), and so meaning, the called -out 
company. 

The same idea is contained in the word "elect," 
or the Greek Eklektos (Ex/Jxto^) (see Matthew 
24 : 31 ; Romans 8 : 33 ; I Peter 1 : 2), a word 
which is also rendered ' ' chosen ' ' in John 1 5 : 
16, 19; Ephesians 1:4; Revelation 17 : 14. 
All these, and similar terms, for example ; church, 
elect, called, chosen, etc., convey the same gen- 
eral thought of some selected from others. If the 
church should ever embrace all the world, it 
would no longer be a church. The church is, and 
must be, by its very nature, a picked company, or 
rather a company of picked individuals. Herein 
the Christian election differs from the Jewish. 
That was a whole nation separated from other 
nations, but the Christian election is a number of 
individuals taken out of all nations and formed 
into a peculiar people, or holy nation, for the 
especial purpose of him who has called them 



t 82 Theology 

(I Peter 2 : 9, 10). They did not form a people 
until they were called, because they were natu- 
rally and nationally so diverse from each other. 

2. As to the Method of Uniting Them into 
One Body. 
This brings us to the method of uniting them 
into one body, which is by the unity or uniting 
power of the Holy Spirit (Ephesians 4 : 3-6; 
John 17 : 21 ; Romans 12:5; I Corinthians 
12 : 13). These texts show us very emphati- 
cally both the reality and also the mystery and 
the sacred character of this unity. Its model 
is the unity of the persons of the God-head, 
and its agent is the Holy Spirit, who is one 
of the persons of the God-head. This shows us 
that it is no external unity, either of intellectual 
belief, or of governmental coherence, but that, 
like everything else pertaining to true Christianity, 
it is a result of the work of the Holy Spirit. The 
large place that is given to it in Christ's high- 
priestly prayer (John 17 : n, 20-25) an d also in 
the apostolic Epistles, shows that it is an essential 
and prominent factor in the work of redemption. 
Moreover, the caricature of it as seen in the so- 
called Catholic churches shows that the devil had 
sufficient regard for it to attempt a counterfeit of 
it. The broken condition of Protestantism shows 
the great need of it, but no outward union of the 
sects of Protestantism will ever effect it.* It will 



Topic XVI 183 

be brought about by the distinct work of the Holy- 
Spirit, especially at the coming of the Lord, when 
the great baptism of the Holy Ghost comes. 

3. As to the Sphere into Which the Church 
is to be Taken. 
Although the church is called out from the 
world as to its life and hopes, yet, locally, it is 
left in the world (John 17 : 15) during the time 
of its formation. But when it is completely 
formed, * ' at the last day ' ' of its formation, it is 
raised up to heaven (John 6 : 39, 40, 44, 54 ; 
12 : 26 ; 14 : 3 ; 17 : 24; I Thessalonians 4:17; 
Revelation 12 : 5), just as the Lord Jesus himself, 
after he had performed his earthly work, was 
raised up to heaven (Mark 16:19; Luke 24 : 51 ; 
Acts 1 : 9-11). Notice especially that it is never 
said that Jesus, at his death, was taken up to 
heaven ; but rather the contrary is asserted (John 
20 : 17). Just so we should never conceive of 
the church as taken to heaven at the death of its 
individual members, but only as a whole when it 
is completed and raptured. Great confusion and 
misapprehension concerning the plan of redemp- 
tion have resulted from applying such texts as 
John 14:3 to the death of believers. When 
Jesus says (John 17 : 11, 13) "I come to thee," 
he is referring not to his death but to his ascen- 
sion. Christ and his followers are indeed born 
from above (John 3 : 3, margin) and have their 



1 84 Theology 

citizenship in heaven (Philippians 3 : 20, Rev. 
Ver.) and are legally and by faith raised to 
heaven (Ephesians 2 : 6, 19); but actually and 
literally the church is raised up to heaven only 
when Christ comes for her at the last day. For 
this reason the members of the church are at pres- 
ent strangers and pilgrims on the earth, who must 
abstain from the world's affairs (I Peter 2 : 11) 
and be earnestly looking for their heavenly coun- 
try (Hebrews n : 13-16V The heavenly char- 
acter of the church cannot be too strongly insisted 
upon. She must live a heavenly life even while 
in process of formation ; but it is only when she 
is completely formed and unified that she is liter- 
ally brought into heaven, the sphere of her future 
action. It is for this reason that the coming of 
the Lord and our gathering together unto him 
(II Thessalonians 2:1) is an object of such 
prominent desire ; and that object must be kept 
prominently in mind in order that the heavenly 
life may be lived on earth during this present evil 
age. Christ, the head, is now literally in heaven, 
and from him must flow the heavenly life into the 
forming body. Paul stands pre-eminently as the 
representative and advocate of this heavenly char- 
acter of the church, partly because he was called 
by the appearance unto him (I Corinthians 15 : 
8) of the risen Jesus from heaven, and partly be- 
cause he was afterward raptured away into heaven 
(II Corinthians 12 ; 1-4) and was thus .vividly 



Topic XVI 185 

impressed with the reality of things there. To 
him the rapture of the church, therefore, was a 
subject easily understood. 

4. As to the Relation in Which the Church 
is to Stand to Christ. 
She is to be united to Christ. The union of 
the believer with Christ is a matter now quite 
generally recognized by theologians. (See Dr. 
Strong's ''Theology," pp. 438-446.) But the 
question arises, is this simply a union of each 
individual believer with Christ as he believes, or 
does it embrace a further union with him of the 
whole perfected church after its rapture into 
heaven ? This union is set forth under a variety 
of figures in Scripture : 

1. That of a building with its foundation 
(Ephesians 2 : 20-22 ; Colossians 2 : 7 ; I Peter 

2 : 4, 5)- 

2. That of a vine with its branches (John 15 : 
1-10 ; Romans 11 : 24). 

j. That of the head and members of a body 
(I Corinthians 6 : 15, 19; 12:12; Ephesians 
1 : 22, 23; 4 : 15, 16 ; 5 : 29, 30). 

4. That of the husband and wife (Romans 7 : 
4; II Corinthians n : 2; Ephesians 5 : 23-33; 
Revelation 19:7; Isaiah 54 : 5). 

This last, that of the marriage relation, seems 
to be the one most extensively used, as it is seen 
largely in the Old Testament, emphasized in the 



1 86 Theology 

Epistles, and strikingly carried out in the Revela- 
tion, and it seems also to embody the truth more 
completely than any other. 

From all of these figures, and especially the 
last, we infer that this union, though existing 
theoretically and by faith, and to a certain extent 
practically, with each believer, from the time of 
his believing, nevertheless is only fully consum- 
mated when the whole church, perfected and 
made ready, is caught up to heaven, and the mar- 
riage is celebrated in the aerial regions (I Thessa- 
lonians 4:17; Revelation 19 : 5-9). Just as in 
the human relation there is true love and be- 
trothal before marriage, so in our spiritual relation 
there is true love toward Christ, and covenant 
engagement against "that day." Yet, as the 
earthly union is never fully consummated until the 
marriage takes place, so in our spiritual relation 
the marriage of the Lamb with the church is 
never consummated until the whole glorified body, 
without any imperfection, is in some mysterious 
way, after being caught up to heaven, brought 
into closer relations with Christ than she has ever 
occupied before. This is confessedly a great 
mystery (Ephesians 5 : 32), but nevertheless a 
blessed fact. And the present sacredness of our 
love, and the present excellence of our hope, are 
never fully appreciated until we accept and fore- 
taste the mystery of that coming glorious day. It 
is worthy of note that nowhere in the N,ew Testa- 



Topic XVI 187 

ment does the supreme shout of praise, ' 'Alleluia, ' ' 
appear, except in connection with this wonderful 
scene, wherein Babylon, the false spouse, is 
judged, and the bride, the true spouse, is joined 
in holy marriage to the Lamb, and begins with 
him her triumphant reign (Revelation 19 : 1-9). 

5. As to the Office Which the Church is to 
Perform in the Plan of Redemption. 

The church having been completed, caught up, 
and united to Christ, becomes "like him" 
(I John 3:2); that is, like him as he is in his 
kingly state, and therefore, thereafter rules or 
reigns with him (Revelation 2 : 26, 27; 5 : 10; 
20 : 4 ; 22:5; I Corinthians 6:2, 3 ; Daniel 7 : 
22 ; Matthew 19 : 28 ; Luke 22 : 30). 

We must here keep in mind the great change 
that comes over the church in her final union with 
her risen Lord, whereby she is made like him in 
his kingly state. We shall best perceive this dif- 
ference of condition by observing the difference 
between the humiliation and the glorification of 
Christ himself. In his humiliation he was submis- 
sive and dependent ; in his glorification he is reg- 
nant and omnipotent. These two conditions are 
the two chief phases of his two advents. In the 
first, he was the silent, suffering One (Isaiah 53 : 
7); in the second, he is to be the shouting, tri- 
umphant One (Isaiah 42 : 13). Just so, the 
church, while on earth, is the timid " little flock;" 



- 



1 88 Theology 

but, when taken to heaven, becomes the bold, 
mighty host. In Biblical imagery this difference 
is set forth by the difference in the sexes. The 
church in all her earthly career, and in her atti- 
tude previous to the time of the Kingdom, is rep- 
resented by the female character. She is the 
chosen, the betrothed, the Lamb's wife, but after 
the reign commences she assumes the most decided 
masculine character. This is graphically set forth 
in Revelation 12, where the woman, who repre- 
sents the earthly church, brings forth a man-child, 
or as it is even doubly or tautologically expressed 
in the Greek, a male -son, who was to rule all 
nations with a rod of iron. But this male-son is 
immediately caught up to God and to his throne, 
signifying that he has no place in the earthly 
church, but only in the heavenly Kingdom. 
Toward Christ the church may ever be feminine, 
but with Christ, and toward the world, and even 
toward the angels, the church becomes masculine, 
exercising with him governmental qualities of the 
severest order. Therefore in speaking of the 
reign of the church in the future Kingdom, we 
must drop the feminine idea and conceive of it 
rather as composed of mighty warrior beings, who 
can, if necessary, smite with the sword and ter- 
ribly strike with a rod of iron, breaking the 
nations in pieces as a potter's vessel is shivered 
(Psalms 2:9; Revelation 2: 26, 27; 12:5). 
As to the particulars of this reign the Scriptures 



Topic XVI 1S9 

do not much enter into detail. But as we have 
seen from the texts already quoted, the church, 
being united to Christ, takes a place above angels, 
ruling them (I Corinthians 6:3). Herein is seen 
much of the practical significance of the argument 
in the first two chapters of Hebrews. Not only 
is Christ, but also the church, superior to the 
angels. This coming dignity, Paul thinks, should 
have great weight with us at present, keeping us 
out of the entanglements of earthly courts (I Cor- 
inthians 6:1-6). No doubt if we dwelt more 
upon these future, heavenly dignities in store for 
us, it would enable us, not only to bear patiently 
our present trials, but also to maintain serenity 
and dignity of spirit, as did Christ, ' ' who for the 
joy that was set before him endured the cross, de- 
spising the shame" (Hebrews 12 : 2; Matthew 
26 : 63, 64) . The fact that the church ranks above 
angels, leads us to believe that the sphere of her 
government will be not only earth but also heaven. 
If angels and principalities are made subject to 
him (I Peter 3 : 22), they are made subject to the 
church which is united to him, not only in their 
earthly ministry, but also in their heavenly relations 
(Compare Hebrews 2:5.) 

With regard to the future reign of the church 
in reference to the earth, there has been some 
difference of opinion whether we should read, in 
Revelation 5 : 10, "on" or "over" the earth. 
But the forty days of the risen Jesus in connection 



190 Theology 

with the earth ought to give us valuable sugges- 
tions on this point. We must not forget in this 
connection that Israel will then hold an important 
position in the Kingdom of God on earth, but 
evidently subordinate to the church. Read, in 
this connection, chapters twenty-one and twenty- 
two of Dr. Guinness' " Light for the Last Days," 
and Part Third of Andrews' " God's Revelations 
to Men." Above all, maintain that close com- 
munion with the Holy Spirit that will enable him 
to open to you the Scriptures on this subject — a 
subject which is not, as many suppose, visionary 
and profitless, but most intensely practical. 

One remark more, and that is upon the cos- 
mopolitan character of Christ and the church. 
Heaven and earth are but divisions of God's vast 
realm. Christ passes easily from one to the other, 
and so do the angels. Our oneness with Christ, 
and our superiority to the angels, will make this a 
characteristic of our glorified state. This idea, 
now so foreign to the natural mind, must become 
more familiar to us as we contemplate the future 
of the church. See how naturally, on Christ's 
part, as to their local and locomotive references, 
the first four verses of John 14, read, and let our 
attitude become that of Christ, and not remain 
that of Thomas, as shown in the fifth verse. 



Topic XVII 191 



TOPIC XVII 

THE UNITY OF BELIEVERS PRACTI- 
CALLY APPLIED 

Introduction. 

1. What May We Do to Acquire this Unity? 

(1.) Let Believers Gather Together in One 
Place. 

(2.) Let Prayer and Expectancy of the 
Lord's Presence be the Leading Fea- 
ture of the Gathering. 

(3.) Let Anything and Everything Which 
Will Grieve the Spirit, or Divide the 
Brotherhood, be Guarded Against. 

(4. ) Let There Be a Surrender of Self, and 
Personal Possessions, and Preferments, 
to the Good of the General Brother- 
hood. 

(5.) Let the Trials and Sufferings, Which a 
Close Walk with God is Sure to 
Bring, be Endured not Only with 
Patience, but with Positive Joyful- 
ness. 

2. What Will this Unity Accomplish When Real- 

ized? 
(1.) Real Connection with Heavenly Power 

is Made, Which is the Indispensable 

Requisite for all Effective Christian 

Character and Work. 
(2.) The Inquiring Attention of the World 

is Secured. 



192 Theology 

(3.) The Opportunity and Ability for Ef- 
fective Testimony to the World 
Immediately Follows. 

(4.) Sinners Are Effectually Convicted, Con- 
verted, and Baptized with all Speed. 

(5.) These Sudden Results Remain Perma- 
nent. 

(6.) The Present Practical Working of Di- 
vine Power in Healing Gives Oppor- 
tunity for Unfolding the Ultimate 
Aims of Christianity. 

(7.) The Opposition of the Official World 
is Summarily Overcome, While the 
Populace is Generally Won. 

(8.) And Generally, the Church is Made 
Just Like Her Head. 



Introduction. 

We have already learned that the whole church, 
when unified, raised up, and united to Christ, be- 
comes an agent of supreme power. The question 
therefore arises, if such is the ultimate nature of 
the whole church, may not portions of the church, 
realizing in part the ultimate condition of it, wield 
some portion of its power even now ? To this 
question the Scriptures (Matthew 18:18-20) 
give an affirmative answer ; and properly enough, 
for thus only can the church of any time and 
place give proper testimony to the world (Acts 1 : 
8; 4:33)- But, in order to the realizing of 
this, there must be not only vital connection with 



Topic XVII 193 

Christ individually, but union with each other. 
And while the Holy Spirit is pre-eminently the 
author of this union, there is something to be 
done by believers themselves, to keep (Ephesians 
4 : 2-6, 13) and to foster (Ephesians 5 : 21 ; 
I Peter 5:5) this unity. Hence this Topic. We 
inquire then : 

First y what may we do to acquire this unity ? 
and 

Seco?id, what will this unity accomplish when 
realized ? 

1. What May We Do to Acquire this Unity? 

Upon the first question, to begin with the sim- 
plest and most practical consideration, we say : 

(1.) Let Believers Gather Together in One 
Place. —Although unity between widely sepa- 
rated hearts is possible, yet, so long as we are in 
the flesh, gathering together in one place will be 
of some aid to the realizing of unity. The Saviour 
emphasized this both in precept (Matthew 18 : 
20) and in example (John 20 : 19). The early 
church blessedly illustrated it (Acts 2:1, 44, 46; 

4 : 23), the apostles recognized it (I Corinthians 

5 : 4) and warn against disregarding it (Hebrews 
10: 25). 

(2.) Let Prayer and Expectancy of the 
Lord's Presence be the Leading Feature of 
13 



194 Theology 

the Gathering. — This is the point where the 
apostasy has made sad havoc with the true church. 
Under the plea of worship, formalism has gained 
great place, and under the plea of edification or 
instruction, discussion or oratorical display has 
usurped control of the spiritual gatherings of the 
church. The devotional elements in the gather- 
ing of the saints should always take the precedence 
of either ceremony or discourse. In the public 
Sabbath services, both the ritual of liturgical 
churches and the preaching of non-liturgical 
churches, have largely eclipsed the simple intent 
of the gathering of the spiritual body of Christ, in 
which the Holy Ghost is to dwell. Therefore it 
has come to pass that meetings simply for spiritual 
purposes, called prayer and conference meetings, 
have sprung up in these latter days \ and hence it 
is to these that we must chiefly look as a means 
for the realizing of the unity of believers. 

(3.) Let Anything and Everything Which 
Will Grieve the Spirit, or Divide the Bro- 
therhood, be Guarded Against. — The church 
that fully realizes this unity is well-nigh omnipo- 
tent, as the career of the early Jerusalem church 
abundantly shows (Acts 5 : 11-42), and therefore 
the enemy exerts himself to the utmost to break 
such unity. It matters little to him what his 
instruments may be — anything to grieve the Spirit 
or divide the brotherhood. In order to do this 



Topic XVII 195 

in the Jerusalem church he spoiled the complete 
consecration of two of its members (Acts 5:1); 
being foiled in this he endeavored to divide the 
whole brotherhood on the ground of nationality 
(Acts 6:1); and though partly foiled in this he 
succeeded soon after in scattering the brotherhood 
(Acts 8:1). 

The best remedy for these entering wedges of 
division is an immediate appeal to God (Numbers 
16:4; 20 : 6), rather than an attempt to pacify 
those that seem to have a grievance. The judg- 
ment which God brings upon such, sufficiently 
shows his abhorrence of their spirit (Numbers 
16 : 31-33 ; Acts 5 : 5-10). As it is the pres- 
ence of the Spirit that creates unity, it is the 
withdrawal of the Spirit that causes division ; 
therefore a renewed seeking of the Spirit must be 
resorted to, in order to restore unity when im- 
paired. 

(4. ) Let There be a Surrender of Self and 
Personal Possessions and Preferments, to the 
Good of the General Brotherhood. — When 
church members will mortgage their own private 
property rather than have the church property 
encumbered, then may the indwelling of the 
Spirit and the unity of the church be expected to 
appear (Acts 4 : 32-35 ; Romans 12 : 13 ; 15 : 
1-3 ; Philippians 2:4;! Peter 4:9). 



196 Theology 

(5.) Let the Trials and Sufferings Which 
a Close Walk with God is Sure to Bring, be 
Endured, not Only with Patience, but with 
Positive Joyfulness. — If this be the case, spir- 
itual power will most manifestly appear (Acts 5 : 
41 ; 16 : 25). The supremest beatitude is found 
in the exercise of really demonstrative joy in the 
midst of suffering for Christ (Matthew 5:12; 
Luke 6 : 22, 23). The singing in the Philippian 
jail had much to do in bringing the earthquake 
and the conversion of the jailor. The cultivation 
of Christian song and of the spirit to which 
Christian song gives utterance, is of far higher 
practical importance than many suppose. On 
this point we have many apostolic exhortations 
(Ephesians 5 : 19 ; II Corinthians 12 : 10 ; Colos- 
sians 3:16; I Peter 4 : 13, 14). 

If these five suggestions are well observed, the 
spiritual unity of believers may be expected to be 
somewhat realized. 

We now inquire : 

2. What Will this Unity Accomplish When 
Realized ? 

1. Real connection with heavenly power is 
made, which is the indispensable requisite for all 
effective Christian character and work (Acts 2 : 

1,2). 

2. The inquiring attention of the ^ world is 
secured (Acts 2 : 6-12). 



Topic XVII 197 

3. The opportunity and ability for effective 
testimony to the world immediately follows (Acts 
2 : 14-36). 

4. Sinners are effectually convicted, converted, 
and baptized with all speed (Acts 2 : 37-41). 

5. These sudden results remain permanent 
(Acts 2 : 42 ; 5 : 42). 

6. The present, practical working of divine 
power in healing (Acts 3 : 7, 8) gives opportunity 
for unfolding the ultimate aims of Christianity 
(Acts 3 : 12-21). 

7. The opposition of the official world is sum- 
marily overcome (Acts 4 : 17-19 ; 5 : 19), while 
the populace is generally won (Acts 5:26; 6 : 

7)- 

8. And generally, the church is made just like 
her head. 

She has the same power, and does the same 
works, and, as he promised, even greater works. 
In short, by following her Master's directions she 
accomplishes what she has failed to accomplish 
when leaving his directions and employing natural 
powers and methods. 

The contrast between the united and spiritually 
inspired church, on the one hand, and the broken 
and worldly-conforming church, on the other, is 
so marked, that we feel impelled to return to our 
Lord with penitence and humility, doing the first 
works, in order that the first power may rest upon 



198 Theology 

us, and that the reproach of a divided and power- 
less church may be taken away. See Ephesians 
4:3, 13, particularly, and the Epistle generally; 
and if sufficiently initiated into the love of Christ, 
the " Song of Songs," where we may learn that 
the church now, as Israel of old, may come to her 
own promised land and astonish the wondering 
world when she comes up from the wilderness 
" leaning on her beloved " (Song of Songs 8:5). 



Topic XVIII 199 



TOPIC XVIII 

RELATION OF THE CHURCH TO CIVIL 
GOVERNMENT 



In order to state what this relation is, we must 
first understand what the two parties in relation 
are. What the church is, we have learned in 
Topics XIV and XVI. We therefore inquire, 
what is the State or civil government ? Properly 
and ultimately God is the only ruler over man, 
and if all men acknowledged the authority of 
God, there would be no occasion for any other 
government than that of God. Before our first 
parents sinned, and while God was evidently 
present with them, the idea of a human govern- 
ment was altogether superfluous or unimaginable. 
But when sin entered, man broke his allegiance to 
God, and God's manifest presence began to be 
withdrawn. Moreover, as long as there was but 
one human pair on earth, the call for a human 
government was almost nothing. But when men 
multiplied and conflicting interests arose, then the 
question of superiority and submission obtruded 
itself. The father of a family would be the first 
natural ruler, and in antediluvian days, when 
fathers lived for centuries, it is possible that they 



200 Theology 

were the chief rulers. Between brothers, the 
first-born would naturally be the ruler, and we 
know that in early times, and even now in some 
countries, primogeniture carries with it peculiar 
privileges. Perhaps Cain felt that he had some 
right to dispose of Abel as he pleased. Concern- 
ing the government of antediluvian days we know 
very little. But in post-diluvian days, when 
human life was shortened and there were many 
people of comparatively the same age, the gov- 
ernment would naturally fall into the hands of 
those who were most powerful. There seems to 
have been considerable unanimity of feeling and 
sentiment when it was proposed to build the 
" tower of Babel " (Genesis n : 1-6). But when 
their language was confounded and they separated 
into different tongues, tribes, and nations, then 
the ruler in each tribe would naturally be the 
strongest and the most talented man in that tribe. 

Here, doubtless, arose the beginning of tribal 
chieftainship or kingship, for in the time of Abra- 
ham, we read (Genesis 14) of various kings, and 
from that time onward the Bible has much to say 
about kings as rulers of worldly peoples. 

When Jehovah chose Israel to be his own pecu- 
liar people, he became their king (Exodus 19 : 
5, 6). Their government was a theocracy, and 
to this end he returned from heaven and spoke 
with them at Mount Sinai (Exodus 19:9, 18-20) 
giving them the laws of his government (Exodus 



Topic XVIII 201 

20) and establishing his visible and audible pres- 
ence among them, in the Shechinah, which dwelt 
in the tabernacle (Exodus 40 : 33-38). The 
tabernacle was thus the palace and the court-room 
of their king. Whenever they had a difficult 
case in hand, they would come to their king and 
inquire his will through the priests who attended 
upon him in the tabernacle (Exodus 18:15; 
Deuteronomy 17 : 8, 9). In after years, when 
priests became unfaithful, God established the 
order of prophets to make known his will (I Sam- 
uel 3), and the people inquired of them (I Sam- 
uel 9:6, 9). But as the nation grew worldly 
they became dissatisfied with the theocracy as ad- 
ministered by priests and prophets, and demanded 
that they might have an earthly king like the 
Gentile nations. 

In this the Lord most solemnly and warningly 
yielded to their request (I Samuel 8). Thus even 
the theocracy of Israel came to be as one of the 
kingdoms of the earth. Yet for a little while, 
under David and Solomon, the Lord permitted 
this kingdom to foreshadow the Kingdom of 
Christ. Meanwhile, certain of the kingdoms of 
the earth grew strong and comprehensive, swal- 
lowing up the smaller ones, so as to be regarded 
universal (Daniel 2 : 37, 38 ; Ezra 7:12; Esther 
1:1; Daniel 7 : 23). The chief of these were 
four, namely: Babylon, Medo-Persia, Greece, and 
Rome (see Daniel, chapters two, seven, and 



202 Theology 

eight). The broken kingdom of Israel, along 
with many others, came under the dominion of 
these four. 

In process of time, Christ, the true king of the 
world, came. He was, however, rejected and 
condemned by both Israel and the Romans. Soon 
after, both Israel and the Romans lost what pres- 
tige they had, and the world politically has been 
in a suspended condition ever since. The Jews 
are scattered, the Roman empire is broken into 
many parts. Neither God nor man seems to gain 
anything universal or complete. A long period is 
intervening, in which God does not manifestly 
appear, for example, as in the Shechinah ; no 
Bible is being written, and the prophecies of the 
Bible already written seem to skip this paren- 
thesis from the first to the second coming 
of Christ. This parenthetical period is the time 
in which Christ is working from the heavens, 
gathering out his heavenly body, the church. 
The political career of the world has gone on 
during this period in much the same manner 
in which it did before Israel or any Gentile 
nation came into prominence. There is, how- 
ever, in these latter times, a waking up of political 
aspiration, and an outreaching for universal 
empire ; but at the same time, the new element 
of democracy, or government by the people, has 
appeared, which further complicates the problem. 

As soon as the church is completed, the three 



Topic XVIII 203 

great factors in human history, the Gentiles, the 
Jews, and the church, will suddenly be manifested, 
showing out severally their true natures ; the whole 
mystery will be finished, and the earth will at 
length have a stable, righteous, and universal 
government, with Christ as king, the church as his 
quee?i, the Jews as his prime ministers, and the 
nations as his possession. 

From this brief survey we see that existing gov- 
ernments are of earthly, human origin, permitted 
however and overruled, and in a certain sense 
ordained (Romans 13 : 1) of God for a time, 
until his far-reaching designs concerning the ever- 
lasting Kingdom of heaven upon earth shall be 
accomplished, when the saints shall take the King- 
dom (Daniel 7 : 14, 18, 27) under the direction 
of the Lord Jesus Christ. 

Therefore we see that the church, either the 
local church, or the whole church, has no direct 
relation at present with existing civil governments. 
She is in a considerable degree to take their place 
in the age-to-come, but at present she has no 
direct relation with them. They are earthly and 
for this age, she is heavenly and for the age- to- 
come. 

Individual believers, however, in their earthly 
relations must be loyal to earthly governments, as 
to provisional agents employed by God for the 
time being (Romans 13 : 1-7), so long as their 
laws do not conflict with God's commands 



204 Theology 

(I Timothy 2 : 1-6). If however their behests 
conflict with the commands of Christ, believers 
will be excused from obedience to them (Acts 4 : 
18, 19 ; 5 : 28, 29; Daniel 3 : 18). The many 
unions and confusions of Church and State, which 
have been seen during the Christian centuries, 
have arisen partly from not understanding what 
the church is, and partly from not distinguishing 
between the present age and the age- to- come. 
The popular idea of the church is that of a com- 
bination of local churches, as a possible political 
factor in the present age — an idea not warranted 
by the word of God. The local church is a body 
separated from the world, and the church as a 
whole is a heavenly body, not to be completed 
until the second coming of Christ ; therefore 
neither of these has any organic relation, at 
present, with civil government. 

The papacy, which claims to rule civil govern- 
ments, is the grossest caricature of the Kingdom, 
and all political aspirations of churches savor 
somewhat of the spirit of the papacy. 

As individual citizens let us be loyal and help- 
ful to the State, as to a temporary expedient pro- 
vided for us during our sojourn in this present 
age ; but let us never degrade the heavenly char- 
acter and future destiny of the church by attempt- 
ing to mix her with the earthy and transient 
affairs of civil government. She is far, very far 
above them in her character and destiny, and in 



Topic XVIII 205 

the coming age will show forth her true nature as 
the chaste and heavenly bride of Christ. Let us, 
therefore, have nothing to do, whatever, in trans- 
forming her into an harlot riding upon a beast, as 
set forth in Revelation 17, whose fate is to be 
destroyed by the final ten horns of the beast 
(Revelation 17 : 16). 



2o6 Theology 



TOPIC XIX 

RELATION OF THE CHURCH TO 
MORAL REFORMS 



The Latin word mos (plural mores adjective 
mora/is), signifying a manner of acting, gives 
us the English word "moral," meaning a right 
way of acting. By a moral man, we mean a 
man that acts rightly, and by morality, we mean 
right action. Hence the law that tells men 
how they should act is called the moral law ; 
and man is said to have a moral nature because he 
is capable of acting rightly. Hence the words, 
moral, morals, morality, and immoral and immo- 
rality, etc., have come into very general use. 
Indeed they have been used so much that men 
seem to have gotten tired of them, and of late 
years have gone back of the Latin to the cor- 
responding Greek word, ethos, adjective ethicos, 
C EOoz and* EOtxoz") which gives us the English 
words, "ethics" and "ethical," in place of 
"morals" and "moral," meaning, however, 
about the same. 

It is a significant fact, however, that neither the 
words "morals" nor "ethics" are found in the 
Bible, and it is strange that they should be used 
so much by men who are endeavoring to teach the 



Topic XIX 207 

truths of the Bible. The Bible, however, con- 
cerns itself more with what men are than with 
what they do. To be sure it tells them what they 
must do, but it also tells them what they must be. 
A man cannot do what is right unless he is right. 
"Ye must be born again," regenerated, is the 
underlying truth of Bible directions. " Man 
looketh on the outward appearance, but the Lord 
looketh on the heart. ' ' Hence men talk of mor- 
ality, or right actio?i, while the Bible talks of regen- 
eration, or right being. When a man is right he 
will do right, but all his outward doing right 
avails nothing in the sight of God unless he is 
right at heart. Heathen as well as Christians 
have their own notions of morality, or right doing, 
and unregenerate men, generally, are apt to boast 
of their morality. Most civilized men think that 
all men ought to do right, or to be in a general 
way moral. 

When, therefore, there is manifest in society 
some conspicuous wrong, men set themselves to 
correct it, or to put it down, or to readjust things 
on a better basis. In this way moral reforms 
arise. They check the grosser manifestations of 
evil and keep human society in a more tolerable 
condition. These reforms thus render much the 
same service in the world as civil governments do. 
They hold evil in check but they do not remove 
it. They change the manifestations of evil but 
they do not remove evil itself. They therefore 



208 Theology 

perform a providential service in restraining the 
" mystery of iniquity " (II Thessalonians 2:7), 
thus permitting a fuller proclamation of the 
gospel so that men may " come to a knowledge 
of the truth " (I Timothy 2 13, 4), but they do 
not perform the work of the gospel itself. The 
danger connected with them is, that talented, 
generous-minded, but unspiritual men, ignorant 
of the deeper truths of sin and redemption, fondly 
suppose that by these reforms sin is being put 
away and righteousness is being established in the 
earth. 

Many unregenerate men are active and hopeful 
as moral reformers, thinking that by means of 
these reforms they are making the world better, 
and thus they substitute human efforts in place of 
divine power, and cherish hopes that can never 
be realized ; while sympathetic but unreflecting 
Christians, neglecting their Bibles, are led along 
the same way of thinking, hoping, and working. 

If now we inquire, what is the relation of the 
church to moral reforms, we see, as we saw in the 
case of civil government, that the church, as the 
church, has no relation to them. But individual 
believers should take the same attitude regarding 
them as they take toward civil government, that 
is, give them all the support that is their due. 
If we render to Caesar the things that are Caesar's, 
we must render to moral reformers the support 
that belongs to them as moral reformers, that is, 



Topic XIX 209 

as temporary restraints upon existing evils, while 
at the same time we do not give them that high 
place, or cherish those great hopes regarding 
them, that unregenerate humanitarians do. 

The spiritual Christian must be careful not to 
become too much absorbed in them, lest on the 
one hand he himself become too much engaged 
in temporary matters, and, on the other hand, by 
being so much absorbed, he give a wrong impres- 
sion to the world as to what real Christianity is ; 
namely, the attaining of life everlasting. 

The case may be illustrated by the anti-slavery 
reform, which at one time was exceedingly 
prominent in our own land. The hardships of 
slaves were brought before the public mind so 
prominently, that the freeing of slaves was prac- 
tically thought by some preachers to be the 
first duty of our churches. Now however desir- 
able it was that our slaves should be freed, this was 
an unimportant matter in comparison with the 
maintaining of a faith in, and a vivid conscious- 
ness of, the everlasting freedom from sin where- 
with "Christ makes free." The attitude and 
preaching of many ministers in those times was in 
striking contrast with the principle laid down in 
I Corinthians 7 : 20-24, especially the twenty-first 
verse, Revised Version. There are two opinions 
as to what the supplied "it," in the last clause 
is. Some refer it to freedom, others to slavery ; 
but in either case, we are taught that being free 
14 



2io Theology 

from human slavery is an unimportant matter in 
comparison with the higher question of our ever- 
lasting destiny as Christ's freedmen. The proper 
course for Christians to pursue in reference to this 
or any other reform, is, to give such countenance 
to it as it deserves, as a temporal, earthly matter, 
but at the same time to keep aloft the banner of 
the cross and the crown, whereby we obtain eter- 
nal redemption from the bondage of every sin and 
every evil. Let pure Christianity have the first 
place, and true morality will readily follow ; but 
if we give the first place to moral reforms, pure 
Christianity will be smothered and our religion 
will degenerate into humanitarianism. 

One of the chief reforms now claiming our 
attention, is that usually called the temperance 
question. The evil of intemperance is indeed a 
gigantic one, much greater, as we believe, than 
was slavery. Various methods, moral and legal, 
have been employed for its suppression, and the 
Christian should always, in all methods and most 
uncompromisingly, be found with his face toward 
the foe in the most unequivocal manner, so that 
he may never be quoted either by drinkers or 
dealers as an ally. And yet we should ever 
remember that the Spirit of God is the only power 
that can effectually overcome the spirit of alcohol, 
and that the gospel is immeasurably superior to 
the temperance cause. While this reform may 
repress the evil during the present age, Christ's 



Topic XIX 2 1 1 

coming, alone, will rid the world of its power 
(Habakkuk 2:5). 

Various other reforms, political, social, and 
financial, are now rising into prominence. Let 
us be thankful for whatever temporary alleviation 
they may bring to earth's woes; but let them 
never turn us aside from our one grand work of 
proclaiming God' s plan of redemption, which 
alone can free the world from all its woe. And 
let us further understand that the promotion of 
these reforms is not the working of that plan, save 
only as a temporary and partial restraint of evil 
during the present age. 



2i2 Theology 



TOPIC XX 

DUTY OF THE CHURCH TOWARD 
ISRAEL 

I. To KNOW God's Purposes as Set Forth in the 
Scriptures. 
(i.) Promises. 
(2.) Record. 
(3.) Prophecies. 
*2. To GUARD Against Unworthy Interpretations. 

3. To PRAY and Labor for " Some." 
*4. To GUARD Against Regarding "Some" as " All 
Israel." 
5. To PRAY for Their Restoration and Conver- 
sion. 
*6. To GUARD Against Regarding the Partial Un- 
believing Restoration as the Full. 



1. To Know as Fully as May Be, God's Pur- 
poses Concerning Israel as Set Forth in 
the Scriptures. 
This is no slight matter, for the Scriptures on 

this point are very extensive and very emphatic. 

God seems to have anticipated much delay and 

apparent failure in regard to this, and therefore 

* See Appendix V. 



Topic XX 213 

his words upon it are neither few nor unemphatic. 
They may be grouped in three divisions : 

1. The Promises made to the patriarchs. 

2. The Record of the partial fulfillment of 
these promises, together with the sin and conse- 
quent dispersion of this people. 

3. The Prophecies concerning their regathering, 
restoration, conversion, and final occupation of 
the place originally assigned to them in the divine 
economy. 

It is not too much, perhaps, to say that no 
other subject occupies so large a place in the 
Scriptures as this, or is couched in more emphatic 
language (see Genesis 22 : 16-18; with Hebrews 
6 : 13, 14 ; also Jeremiah 33 : 20-22). The very 
being of God himself, and the stability of the 
order of nature, are appealed to, to show the surety 
of God's purposes concerning Israel. 

2. To Guard Against Interpreting These 
Promises and Prophecies in an Unwor- 
thy Manner, in View of the Dispersion 
of Israel. 
It is well known how these promises have been 
spiritualized and made to refer only to the church, 
a method of interpretation which, if generally 
applied, would make the Bible a very untrust- 
worthy book. 

This method would be right enough if it only 
concerned the principles by which God acts in 



214 Theology 

regard to his faithfulness and mercy, which extend 
to Gentiles and to individuals as well as to Israel as 
a whole ; but the mischief of it lies in saying that 
these prophecies do not primarily and finally have 
a literal application to Israel. They may have a 
general and spiritual application, and so be of use 
and comfort to the church and to individuals in 
the days of trial, as they have been ; but we must 
not deny their final and literal application to 
Israel. 

3. To Pray and Labor for the Ingathering 
of Some of the Israelites into the 
Church. 
Although Israel, as a whole, has yet a mission 
in the earth, and although, as a nation, they have 
rejected Jesus, requiring the gospel to be preached 
to the Gentiles (Acts 22 : 18-21), yet many of 
them are to be included in the church (Romans 
11 : 1-5). The first trophies of the gospel were 
from Israel, and doubtless many of the latter will 
be also. One of the most significant and encour- 
aging signs of the times is the conversion to 
Christ of many Israelites, or Jews. The move- 
ment in southern Russia, under Joseph Rabino- 
witch, should be carefully noted, as well as the 
success attending the directly Christian labors of 
such men as Wilkinson, and Saphir, and others, 
whose hearts have been especially enlisted for 
Israel. One reason why more of them have not 



Topic XX 2 1 5 

been converted is that the Christianity which has 
been urged upon them has been tainted more or 
less with the apostasy. The Jews rejected a suf- 
fering Messiah, but so-called Christians have 
rejected a reigning Messiah. The Jew needs to 
become Christian and the Christian needs to 
become Jew, in order to the acceptance of the 
two-fold suffering and reigning Messiah, as set 
forth in the two advents. [See "Joseph and Ben- 
jamin," Watchword, Volume VIII, page 85.] 

4. To Guard Against Considering the Con- 
version of Some of Them as the Salva- 
tion of "All Israel," Mentioned in 
Romans ii : 26. 

This ingathering of some of them into the church 
pertains to a remnant, or an election of them (Ro- 
mans 11 : 5-7), while at the same time Israel as a 
whole ' ' hath not obtained that which he seeketh 
for" (v. 7, first clause). There are some earnest 
Christians who, seeing the blessed truth contained 
in Galatians 3 : 29, conclude that the conversion 
of the Israelites and their incorporation into the 
church is the fulfillment of God's purpose con- 
cerning Israel. But the argument in Romans 11, 
and the very extensive and explicit promises of 
national and complete restoration, contained in 
the Old Testament, seem to forbid such a conclu- 
sion. 



2 i6 Theology 

5. To Pray for Their Restoration to Their 

Own Land, and Their Conversion to 

Christ. 
If God's purpose concerning Israel includes 
both their national restoration to their own land, 
and their conversion to Christ, as he shall be 
revealed as the reigning Messiah, surely our 
prayers should be as wide as God's purposes. 
While our immediate duty may be to endeavor to 
secure the faith of some of them in the suffering 
Messiah, we should not lose sight of the extent of 
God's purposes beyond the church period. The 
restoration of Israel to their own land is one of 
the most plainly visible signs of the consumma- 
tion for which God's true people are watching, 
and one which even now is contemplated with 
great interest by the most spiritual and intelligent 
of the followers of the Lord. 

6. To Guard Against Considering the Par- 

tial Restoration, in Unbelief, of Israel 
to Their Own Land, as the Full Resto- 
ration and Conversion so Gloriously 
Set Forth in the Prophets. 
We are plainly given to understand that there 
will be first a partial restoration to Palestine, with 
perhaps a rebuilding of the temple, and a restora- 
tion of the ancient worship, so that the nation 
will assume much the same condition that it had 
at the first advent. It is even possible that the 



Topic XX 217 

destruction of Jerusalem, set forth by Christ in 
Matthew 24, is yet a future event. It is well-nigh 
certain, at least, that the Jews will soon, in some 
measure, be thus re-established in their own land. 
But when that occurs we must be careful not to 
commit the mistake of supposing that this is the 
restoration for which we are chiefly looking. 
lliat will only be brought about by the appear- 
ance of Jesus Christ from heaven, and Israel's 
acknowledgment of him as their long-rejected 
Messiah. 



218 Theology 



TOPIC XXI 

THE UTILIZATION OF ALL GIFTS IN 
THE CHURCH 

Introduction. 

THREE SUGGESTIONS : 
i. Appeal Constantly to the Scriptural, Rather 

than to the current idea of the church and 

of the Privileges of the Members. 

2. Encourage Each Member in the Exercise of His 

or Her Own Special Talents or Gifts. 

3. Have Every Use of Every Talent and Gift Exer- 

cised Through the Spirit. 
Two Dangers in Utilizing Every Gift of Every 
Member: 

(1.) Secularism. 

(2.) Fanaticism. 



Introduction. 

Much of the efficiency of the early New Testa- 
ment churches lay in the fact that every mem- 
ber was spiritually alive and active ; all received 
the Spirit, and all were preachers of the gospel 
(Acts 2 : 1, 4, 17, 38, 39 ; 8 : 1, 4 ; I Corinthians 
12:7; 14:26; I Peter 2:9). But much of the 
inefficiency of the modern church lies in the fact 
that only a small proportion of the members are 



*' 



Topic XXI 219 

alive and active. It becomes therefore a pressing, 
practical question, how we may utilize all the 
gifts of the church, or in other words, bring our 
churches back in this respect to the apostolic 
model. On this point, I give three suggestions : 

1. Appeal Constantly to the Scriptural, 
Rather than to the Current Idea of 
the Church and of the Privileges of 
the Members. 
We are very apt to copy from our past and from 
our surroundings, thinking that what is customary 
is right. But our past and our present are sadly 
shadowed by the centuries of the apostasy, in 
which the god of this age has so largely ruled. In 
these centuries the clergy have been elevated and 
the laity depressed ; the Bible has been forbidden, 
and the cup of the communion withheld ; and thus 
the idea has largely prevailed that the mass of the 
membership have nothing to do except to pas- 
sively receive salvation. Although Protestants 
may have abjured most of these things theoreti- 
cally, yet the practical influence of them remains, 
so that nine-tenths of the membership of many 
churches have no proper idea of their privileges 
and duties as members of the body of Christ. A 
resolute return, therefore, to the Scriptural ideal 
of the church is necessary. Every member should 
be expected to be fully consecrated, filled with 
the Holy Ghost, and constantly bearing witness to 



220 Theology 

the wonderful privileges and powers of spiritual 
life in Christ. Any member not decidedly active 
and aggressive in Christian work and testimony, 
should be made to feel decidedly out of place and 
in need of immediate repentance. If all the gifts 
of the church are to be utilized, surely the gifts of 
every member of the church must be brought into 
service. 

2. Encourage Each Member in the Exercise 
of His or Her Own Special Talents or 
Gifts. 
This point is specially emphasized in Scripture 
(see Romans 12 : 4-6 ; I Corinthians 12 : 3-31 ; 
I Peter 4 : 10). Every natural talent and every 
supernatural gift should be brought into exercise. 
It is the characteristic of the dispensation of the 
Spirit that he works through all classes of people 
(Acts 2 : 17, 18). Therefore all classes should be 
given liberty, and encouraged to work out that 
which God hath put within them. If this was 
necessary in the days of the comparative purity of 
the New Testament church, how much more is it 
necessary now, when we have to break away from 
the errors of centuries ! A Luther, a Whitefield, 
or a Moody would have but poorly done the 
work given him to do if he had remained a servile 
copyist of those who had gone before him. More- 
over, humble members should be encouraged to 
do whatever humble work God may prompt them 



Topic XXI 221 

to, and not to withhold that which is necessary 
because it is not conspicuous (I Corinthians 12 : 
15). God often chooses what are esteemed weak 
and humble instrumentalities for the accomplish- 
ment of his work (I Corinthians 1 : 27, 28). No 
doubt the Spirit has been often grieved, and the 
church shorn of her strength, because of an unwil- 
lingness to follow his leading in regard to the 
humble. 

3. Have Every Use of Every Talent and 
Gift EXERCISED THROUGH THE 
SPIRIT. 
The two chief dangers that will arise in the 
attempt to bring into use every gift of every mem- 
ber, will be those of secularism and fanaticism. 

(1.) Secularism. — In regard to the first, some 
persons, for example, may consider that their 
talent is in reference to business, or finance, in 
distinction from spiritual exercises, and thus there 
may arise in the church a separation between 
secular and spiritual members (Acts 6 : 3, 4). 
This subtle danger must be guarded against by 
considering the administration of the temporalities 
of the church, and all such things, just as sacred, 
and just as much under the guidance of the Spirit, 
as the devotional exercises. No such entering 
wedge of division should be allowed (I Cor- 
inthians 10 : 31 ; 12:11, 25). The Holy Spirit 



222 Theology 

must guide and preside over the exercise of every 
talent and gift of whatever kind. 

(2.) Fanaticism. — As to the second danger, 
fanaticism : When every member is incited to be 
of use under the direction of the Spirit, some 
person of not the best poise of mind and character, 
may become opinionated, or fall under the domin- 
ion of some evil spirit. To meet this danger, the 
Holy Spirit must so dwell in the church generally, 
and such regard must be given to the Scriptures, 
as to control any extravagances. Humble and 
constant and intelligent dependence upon the 
Spirit and the word will gain the victory in spite 
of the danger. Even if some tinge of fanaticism 
does appear, it is not nearly so much to be 
dreaded as is a cold, lifeless, worldly-conforming 
church, where true spiritual life is to be found in 
only a tithe of the membership. 



Examination Questions on the Third Class 
of Topics. 

i. What is repentance, and what is faith, and 
how do they constitute the pri??iary message of the 
gospel herald ? 

2. Wliat is the local church, and how is it or- 
ganized ? 

j. WJiat are the gifts of the Spirit, or the signs 
that follow believers, and for what are they given ? 

4. WJiat is not the Church of the WJiole, and 
what is it, and why do we not use the term ' ' Catho- 
lic ' ' to denote it f 

j\ Wliat five things may be said descriptive of 
the career of the church as a whole ? 

6. By what five methods may we co-operate with 
the Holy Spirit in securing unity among believers 
in the present age ? 

7. WJiat is civil gover?unent, and what is the 
relatio?i of the church and the Christian to it f 

8. Wliat are moral reforms, and what is the 
relation of the church and the Christian to them ? 

p. What six duties have we toward Israel? 
10. Wliat two dangers arise in attempting to 
utilize all the gifts in the church f 



(223) 



CLASS IV 

Motives and Guidance for Christian 
Service 



15 (225) 



TOPICS 

XXII. The World-to-Come in Relation to the Pres- 
ent World. 

XXIII. The Lord's Coming. 

XXIV. Proper Regard to the Heavenly Places. 
XXV. Watchfulness as Revealing Duty. 



(226) 



TOPIC XXII 

THE WORLD-TO-COME IN RELATION TO 
THE PRESENT WORLD 

Introduction. 

i. What IS the World-to-Come ? 

2. How Does It Bear upon the Present World? 

(i.) Interprets EARNESTS Aright. 

(2.) Gives a Properly High IDEAL. 

(3.) Keeps Us from PRIDE. 

(4.) Keeps from DESPONDENCY. 

(5.) Furnishes MOTIVES for Service. 



Introduction. 

We now come to the last or fourth class of these 
Topics, which are laid out for a year's study. The 
first class, numbering five, was that of general, 
comprehensive Topics, concerning the plan of 
salvation. The second class, numbering six, per- 
tained to the preacher's office and work. The 
third, numbering ten, to the results of the procla- 
mation of the gospel ; and the fourth, numbering 
four, will pertain largely to the future and the 
heavenly, as furnishing motives and guidance for 
our work. 

In considering the first of these four, "The 
World-to-Come in Relation to the Present World, ' ' 
(227) 



228 Theology 

let us endeavor to ascertain, first, what the world- 
to-come is, and, second, how it bears upon the 
present world. 

i. What IS the World-to-Come ? 

This expression, "World-to-Come," has been 
so much misunderstood and misapplied, that we 
say negatively that it does not signify the state 
after death, nor the place to which we go after 
death. It does not refer necessarily either to 
heaven or hell, although we may hope to be 
somewhat in heaven during the world-to-come. 
The word "world," in this connection, refers to 
time rather than to place. It is better rendered 
"age," and often has primary reference to the 
state of things on this earth. 

r A"6<7/ioc= place world. John 3:16; 
Mark 16 : 15. 
At cov=time world. Matthew 24 : 3. 
0txoojuLeu6^= inhabited world. He- 
brews 1:6; 2:5. 

The terms "this world" and "that world," 
or « ' this age ' ' and ' ' that age, ' ' refer respectively 
to the times before and after Messiah's redemp- 
tion. But the question immediately arises, what 
is the time of Messiah's redemption ? It embraces 
the whole period of his distinctively priestly work, 
that is, his first advent, and his intercession in 



Topic XXII 229 

heaven, and his second appearing. Therefore the 
world-to-come begins with the second appearing 
of Christ. Hence we are now practically yet in this 
present evil world or age, notwithstanding the fact 
that the suffering Messiah has already appeared. 
The world-to-come has respect to the state of 
things primarily on the earth but also in heaven, 
after Messiah has completed his distinctively 
priestly work and commenced his distinctively 
kingly reign. (See " God's Revelations to Men," 
by Samuel J. Andrews, pp. 238-240.) Perhaps 
the world- to-come only completely obtains at the 
end of the millennial reign, when Christ gives up 
the Kingdom to the Father. Concerning these 
future things we would not be dogmatic, but prac- 
tically speaking, we think it safe to say that it 
begins with the second appearing of Christ. 

But further than this, what are the character- 
istics of the world-to-come ? In general, it is the 
period of the full working of the plan of redemp- 
tion. In it universal results are secured rather 
than elective, as is the case in the present age. 
Christ comes forth from the heavens with the 
fullness or baptism of the Holy Spirit ; Satan 
is cast out from the earth as well as from the 
heavens ; the church is taken to the heavens ; 
Israel is brought into her proper place ; and all 
things are rightly adjusted, while the blissful, 
mighty, life-giving, thrilling power and glory of 
God cover and penetrate the earth, as do the 



230 Theology 

waters and the air. A time of indescribable 
blessedness and joy is the result, which is all the 
more appreciated because of its contrast with the 
great tribulation which has immediately preceded 
it. (See the glowing pictures of it in the latter 
part of Isaiah and many other Scriptures. ) In this 
earthly scene the glorified church also bears a part 
from the heavens, as familiarly as did Jesus in his 
resurrection state during the forty days, or as the 
angels have done in past time, so that the minia- 
ture scene of the transfiguration, with its different 
participants, and its blessed halo, and its con- 
straining power, is but a foretaste of the excel- 
lency of the world-to-come. (See, upon this, 
the last chapter of " Ecce Venit. ") 

2. How Does It Bear upon the Present 
World ? 
But now we inquire, how does this world-to- 
come bear upon the present world ? or what influ- 
ence does a vivid impression of it have upon us 
during this world or age? Upon this I have 
five points which are very important : 

(1.) It Interprets Aright the Foretastes 
or Earnests of It, Which We Get in the 
Present World. — The visits and gifts of the 
Holy Spirit, the miracles of restoration, and all 
such blessed experiences, are not the abnormal 
and unnatural things that some people would make 



Topic XXII 231 

them, nor yet are they to become the general 
rule in this present age, but they are earnests and 
foretastes of the world-to-come (Hebrews 6:5; 
Ephesians 1 : 14 ; II Corinthians 1:22; 5:5). 
What is now so blessed and yet exceptional will be 
the general rule in that age. Just as a mild day 
in winter gives us an earnest of the coming spring, 
so do these visits of the Holy Spirit, these revi- 
vals and miracles of restoration, give us a foretaste 
of the blessed age-to-come. As such, we can 
understand them, and are thus kept from the mis- 
take of the unbelieving on the one hand, and from 
that of the over-credulous on the other. The 
unbeliever says there can be no miracle, and the 
fanatic says we may have miracles as a rule ; but 
he who understands the age-to-come in relation to 
the present age, knows just how to receive and 
hold these things, and can also readily believe 
that they may increase as the age-to-come draws 
near. 

(2.) It Keeps Before Us a Properly High 
Ideal of What God is to Do for the Lost 
Race of Man. — Christ has not died in vain; he 
is to see of the travail of his soul and be satisfied 
(Isaiah 53 : 11). There is to be a restoration of 
all things (Acts 3 : 21). But if we ignore the 
plan of the ages, and allow ourselves to be gov- 
erned by sight, we may greatly lower the biblical 
standard of this restoration, as some have done 



232 Theology 

who claim that this blessed result is being obtained 
in the present age. There have not been want- 
ing those who have even claimed that we have 
already been enjoying the millennium many years. 
To such it has been well replied, "If Satan is 
now bound, what will he do when he shall be 
loosed?" But all those who have the correct 
idea of the world-to-come will keep before them 
the high ideal of that blessed time set forth in 
the Scriptures, and not belittle the work of Christ 
for our race. 

(3.) It Keeps Us from Pride and Self-Suf- 
ficiency. — If we have the idea that the work of 
God on earth culminates in the present age, our 
own agency therein is very apt to become promi- 
nent, and we are prone to be lifted up with pride as 
we survey our successes and our possessions, and 
say, "I am rich, and increased with goods, and 
have need of nothing ' ' (Revelation 3 : 17). But if 
we understand that general victory will only come 
in the next age, with the return of Jesus, we will be 
humble and dependent in view of any success, as 
was Peter when the lame man was healed ; he 
directed attention away from himself and from 
earthly wealth, to Jesus in the heavens and com- 
ing again, for the restitution of all things (Acts 
3 : 6-21, particularly verses 6, 12, 16", 19-21). 
No sin is more subtle, and more to be dreaded 
than pride. It flourishes in the great Babylon, 



Topic XXII 233 

and in the Laodicean church, but it can have 
little place in the ' ' little flock ' ' which looks for 
the "Chief Shepherd," or in the lonely spouse 
who anxiously awaits the coming of the bride- 
groom as the only time when the work of God will 
culminate on earth. 

(4.) It Keeps Us from Despondency and 
Self-depreciation in Times of Trial and Ap- 
parent Defeat. — Just as pride and self-sufficiency 
are dangers in favorable circumstances, so are 
despair and self-depreciation in unfavorable cir- 
cumstances. Some natures are especially suscep- 
tible to the one danger, and some to the other; 
but the right understanding of the age-to-come 
will cause us to be hopeful in the darkest hours and 
in the greatest apparent defeat. The coldest day in 
winter does not stumble the farmer, who understands 
the calendar and knows full well what spring days 
will bring. He who understands the age-to-come 
in the purpose of God, and his own position as a 
herald of it, cannot regard himself as of no 
account even though his message may be disbe- 
lieved and scorned. His sufficiency is of God, 
and the work which he heralds will surely be per- 
formed of God. He may be but a voice crying 
in the wilderness ; he may be despised and 
rejected of men ; but he cannot yield to self- 
depreciation, for he knows that in God's own 
good time every word of his message will be shown 



234 Theology 

to be true. He can therefore shout, "Hallelu- 
jah ! Praise the Coming One ! " in the darkest 
hours, as did Paul and Silas in the Philippianjail. 
This is the spirit of faith that pleases God and 
brings the most striking manifestation of his 
power, as was seen in this instance (Acts 16 : 
2 5"34). 

(5.) It Furnishes Motives for Faithful 
Service, Both as Regards Ourselves Indi- 
vidually, and Our Race as a Whole. — In the 
age-to-come, those who have been faithful in this 
age will be raised to high honor. We shall be 
as the angels in equipment (Luke 20 : 35, 36) 
though above them in rank (I Corinthians 6:3) 
and so, doubtless, revisiting this earth on errands 
of mercy (Hebrews 1 : 14, with 2:5; Luke 9 : 
30, 31), and in some way still having an inheri- 
tance in it (Matthew 5:5; Romans 4 : 13) so 
that our proper earthward attachments may be 
duly gratified, while, at the same time, we are 
partaking of heavenly glory. There is thus held 
out before us a portion so blessed and glorious that 
we cannot now fully understand it, though it may 
in some measure be revealed to us by the Spirit 
(I Corinthians 2 : 9, 10). All that we could 
possibly ask for is thus granted to us individually. 

But in addition to this, when we contemplate 
our race continuing on the earth in the blessings 
of the Kingdom, with sin and Satan cast out, 



Topic XXII 235 

enjoying long life and peace and the fruit of their 
labor, with even the brute creation in blessed 
harmony about them, as described, for instance, 
in Isaiah 65 : 20-25, we can but rejoice and 
exult in the fact that in the very place where "sin 
abounded, grace did much more abound," and 
real and comprehensive victory and abounding 
joy have satisfactorily crowned the work of our 
Saviour, as he grappled with the problem of sin. 

When all this, both for us individually and for 
our race as a whole in the age-to-come, is prop- 
erly brought before us by the Scriptures and the 
Spirit, it furnishes abundant motives for faithful 
service in the present age. These are the very 
motives by which Christ himself was moved (He- 
brews 12 : 2), and by which we also are to be 
moved (Matthew 19 : 28 ; I Peter 5:4; II Tim- 
othy 4 : 8 ; I Thessalonians 4 : 18). And when 
we rightly perceive these things and also taste of 
the powers of the world-to-come, we shall be 
powerfully moved by them. Indeed, we may say 
that the Christian life cannot be properly lived 
in the present age without a proper appreciation 
of the age-to-come. The glories of heaven alone, 
which are often appealed to, do not give us all 
the motives that we need. But the .age-to-come, 
including the earth with the heavens, does. Its 
"realistic element," as Dr. Gordon calls it, 
suitably appeals to our composite nature, and thus 
moves us with motives that we can appreciate. 



236 Theology 



TOPIC XXIII 

THE LORD'S COMING 

Introduction. 

1. The PLACE Which the Coming of the Lord 

Holds in the Plan of Redemption. 

2. The CHIEF SCHOOLS of Prophetic Interpreta- 

tion. 

(1.) The Historical, or Presentist School. 

(2.) The Futurist School. 

(3. ) The Comprehensive, or Harmonic School. 

3. The CHIEF THINGS to Be Accomplished by the 

Coming of the Lord. 
(1.) For the Church. 
(2. ) For Satan and His Hosts. 
(3.) For Israel. 

(4.) For the Nations, or the Gentiles. 
(5.) For the Earth. 

4. The TWO PHASES or Stages of the Coming ; That 

is, FOR the Saints, and WITH the Saints. 

5. The PROBABLE IMMINENCE of the Event in 

View of the Signs of the Times, for Which We 
are Bidden to Watch. 

(1.) Events Intellectual and Locomotive. 

(2. ) Events Industrial and Financial. 

(3. ) Events Political and Geographical. 

(4. ) Events Theological and Moral. 

(5.) Events Jewish and Eastern. 

(6. ) Events Missionary and Evangelistic. 



Topic XXIII 237 

Introduction. 

The Lord's Coming sustains such an exceed- 
ingly important relation to the whole scheme of 
redemption that the enemy has taken especial 
pains to pervert or obscure it, and in this he has 
been far too successful during the centuries of 
apostasy. The revival of Bible study, however, 
in these latter days, together with the outpouring 
of the Spirit and the marked providential events 
of the last century, have brought it back to some- 
thing of the proper place which it should hold in 
our thoughts and affections. But still, the nature 
and magnitude of the subject are such, and the 
shadows of the apostasy so linger upon us, that 
the watchmen do not, as yet, see altogether eye 
to eye upon all of its details. It becomes us, 
therefore, to speak of it both with emphasis and 
with caution ; with emphasis because of its im- 
portance, and with caution because of its magni- 
tude and its mystery. The three things that are 
especially necessary to an understanding of it 
are : first, a knowledge of the Scriptures ; second, 
the illumination of the Holy Spirit ; and, third, 
a recognition of the marked events of history in 
fulfilment of things predicted. All these things 
were largely wanting during the Middle Ages. 
But in these latter times they have all come into 
prominence, so we are now in a condition to know 
something satisfactory concerning this truth. 

Notice the steps of preparation. In the six- 



238 Theology 

teenth century the spell of the papacy was bro- 
ken ; in the seventeenth, our common version of 
the Bible was given us ; in the eighteenth, the 
Spirit was mightily poured out in the ' ' Great 
Awakening ;" in the nineteenth, wonders in poli- 
tics, mechanics, and missions have already made 
many things, hitherto obscure, quite plain j while 
doubtless, in the twentieth, we shall see the 
grand event itself. At least, we are now in a 
condition to learn of it. 

I shall group what I have to say upon the sub- 
ject principally under five heads, as follows : 

j. The Place which the Coming of the Lord 
holds in the plan of redemption. 

2. The Chief Schools of prophetic interpreta- 
tion. 

3. The Chief Things to be accomplished by 
the Coming, both for the church and for the 
world, for the Jews and for the Gentiles, for the 
heavens and for the earth. 

4. The Two Phases or stages of the Coming ; 
that is, for the saints and with the saints. 

j. The Probable Imminence of the event in 
view of the signs of the times, for which we are 
bidden to watch. 

1. The Place which the Coming of the Lord 
Holds in the Plan of Redemption. 
Error on this point has been abundant, throw- 
ing the whole subject into confusion and creating 



Topic XXIII 239 

much prejudice against the doctrine. It has too 
generally been considered us a final ending of the 
work of redemption, but the truth is that it is an 
ending only in the sense of a completing of the 
plan, not an ending of the working of the plan. 
It is more of a beginning than an ending of the 
working of the plan of redemption. It is an end 
in the sense of finishing preparations. To illus- 
trate : Suppose a man is building a factory on a 
stream. He has a world of preparation to attend 
to at first. He has to raise a dam, to lay the 
foundation, to build the superstructure, to buy 
and set the machinery, to adjust the connection, 
etc. Now, in the course of this long and mani- 
fold work, he may have many interruptions and 
backsets. A flood may break his dam ; the 
foundation may settle and crack the walls ; some 
of the machinery may not fit, etc. He therefore 
naturally and anxiously looks forward to the end, 
that is, the finishing of this preparatory work. 
His friends ask him when he will get through, 
when the end will come. Perhaps a date is fixed, 
but some unforeseen circumstance delays the end 
beyond that date ; and some, who have little 
faith in his plans, doubt whether he will ever 
finish, or make an end, i. e., of preparation. But 
by and by the end, or consummation, comes. 
The water is let on, the big wheel begins to turn, 
and all the manifold and delicate machinery is set 
in motion and the air is filled with a strange 



240 Theology 

whir and buzz never heard there before. The 
end of what was so long going on there has come. 
But that end is a consummation, a finishing, of 
preparation. Now begins the working of that 
man's factory. 

Such an end in the plan of redemption we be- 
lieve the Second Coming of our Lord to be, 
namely, an end of preparation but a beginning 
of the real work designed. And unless this fact 
is clearly fixed in the mind, there is no little 
confusion and stumbling in the reading of God's 
word and in the doing of God's work. As this 
point is so vital let us dwell a moment upon it. 
A little attention to the meaning of words may 
help us. The English word "end" is used in 
two widely different senses. First, that of con- 
summation or finishing or perfecting ; and second, 
that of destruction or annihilation, or a ceasing 
to be. To illustrate : Suppose an author is at 
work upon a literary article. It is difficult ; it 
takes a longer time than he expected ; it greatly 
taxes his energies and patience. But by and by 
it is finished, the last word is satisfactorily penned, 
and he leans back in his chair with a sigh of 
relief, saying, ' ' Well ! That is ended at last. ' ' 
This is an end in the sense of a consummation. 
Now the article is ready to do its work, to be 
put into print, and to be read by thousands. But, 
on the other hand, suppose he cannot bring his 
article to perfection ; he finds that his thought is 



Topic XXIII 241 

not correct or clear ; he concludes that it is not 
worth his pains ; he gets disgusted with it, and 
throws his manuscript into the fire, saying, with a 
burst of indignation, "There! That thing is 
ended I ' ' This is an end in the sense of a destruc- 
tion. The article has ceased to be. It never 
goes into print ; it is never read by any one. 

Now which sort of an "end" is that spoken 
of in Matthew 24 : 3, "Thy coming and the end 
of the world ? " It is the former, an end in the 
sense of a finishing, and would be correctly ren- 
dered, ' ' the consummatio?i of the age. ' ' The reader 
of the original sees that it is the same phraseology 
that is used in Genesis 2:1, " Thus the heavens 
and the earth were finished. ' ' But when they were 
finished, with the first Adam as lord of all things, 
then the drama of earthly life began. Just so, 
when this present age ends, or is finished, with the 
second Adam, who is the Lord from heaven, as 
master of all things, then will begin the " far 
better ' ' drama of the Kingdom of heaven upon 
earth. If we will but keep this truth in mind, we 
shall be saved much confusion of thought and 
much waste of effort. The present age is not the 
final one, or the complete one. It is only pre- 
paratory, as have been those that have preceded 
it before the first coming of the Lord. The deci- 
sive turning-point in earth's history is at the Second 
Coming. Up to that point all economies are 
elective ; after that point they are universal. The 
16 



242 Theology 

great error under which so many are laboring is 
that the present economy is final and universal. 
Hence the effort to convert the world, and to rule 
the world, etc., etc. All things now are imper- 
fect or out of place. The devils are in heaven ; 
the church is on earth ; the Jews are scattered ; 
the king is absent. All these agencies are in 
course of preparation, but they are not all per- 
fected nor all in place. But when the king shall 
return, and the Jews be replaced in their land, 
and the church be taken to the heavens, and the 
devils be confined in the abyss, then will begin 
the full or universal working of the plan of re- 
demption. 

Surely, then, the end of the age, in the true 
sense of the term, is something to be devoutly 
looked forward to and longed for. The place 
which the coming of the Lord holds in the plan 
of redemption is a pivotal one, which, when 
rightly understood, sheds a flood of light upon the 
Scriptures and guides us to the sort of work 
which the Master now expects of us, and opens 
to us a place of highest honor with him in his 
coming Kingdom. For with him we are to be 
kings and priests in that ' ' royal priesthood ' ' 
which is to administer affairs upon the earth dur- 
ing a period so blessed that we can hardly now, 
even with all the prophetic pictures which the 
Scriptures give us, rightly imagine it. May the 
dear Lord give us all the spirit of faith to believe 






Topic XXIII 243 

and of obedience to receive the present earnests 
and the future fulness of the Kingdom of heaven ! 

2. The Chief Schools of Prophetic Interpre- 
tation. 

We consider this topic not because we lay un- 
due stress upon human opinion, for the Scriptures 
alone are the ground of our faith, but rather be- 
cause a knowledge of these schools is necessary to 
a right understanding of what we may read and 
hear from various able and beloved brethren. 
Moreover, in a subject so vast and mysterious, so 
far-reaching and comprehensive, it becomes us to 
have respect to the conclusions of those who have 
gone before us in reverent contemplation of these 
mysteries. Yet, while we have respect for their 
opinions, we must weigh them according to the 
word. Men are ever prone to lay stress on what 
occurs in their own time, but the word of God 
covers all time. 

In this review we will not consider the theo- 
ries of the Post-millennialists, who look for the 
Kingdom before the coming of the king ; nor to 
those of the Prseterists, who suppose that standard 
prophecies, like the twenty-fourth of Matthew 
and the book of Revelation, were fulfilled at and 
before the destruction of Jerusalem, A. D. 70 ; 
nor yet to those of the Adventists, who believe 
that the career of man in the flesh ends with the 
coming of the Lord j but rather we refer to the 



244 Theology 

different phases of belief in the great body of 
intelligent Premillennialists, who are looking for 
the coming of the Lord as the crucial and cumu- 
lative point in the plan of redemption. All these 
are in substantial agreement and in harmony of 
sentiment and action. They have no desire to 
parade or magnify their differences ; time will 
decide these details. We allude to them only for 
the sake of the information of learners, who other- 
wise may be perplexed with what they read or 
hear. For example, one writer, in speaking of 
the Anti-christ, may refer to the papacy, while 
another may, by the same language, refer to a 
mighty infidel king who is yet to arise, while yet 
a third may intend to include both of the previous 
ideas. 

With this explanation we may say that the dif- 
ferent schools of interpretation at present are 
three : 

(i.) The Historical or Presentist School. 
— This holds that prophecies like Matthew 24 
and the book of Revelation cover the whole 
church period, and are now in process of fulfill- 
ment. This school generally adopts what is called 
the year-day theory in regard to such dates as are 
contained in Daniel 12:7, 11, 12. It considers 
the pope or the papacy as Anti-christ, and believes 
that the rapture of the saints into glory and the 
appearing of Christ with his saints in glory are 



Topic XXIII 245 

simultaneous and liable to occur at any time. 
This school has probably by far the largest num- 
ber of adherents. Its most prominent advocate 
now living is perhaps the noble -hearted Dr. H. 
G. Guinness, who is doing so much to advance 
the cause of missions throughout the world. This 
school does not look for any prominent political 
event to occur as a sign, but holds that the great 
and double denouement of the Lord's Coming is 
liable now to occur at any moment. 

This theory, of course, was not and could not 
be held by the early church, since no such Anti- 
christ as the papacy was then in existence. It 
arose with the reformers, who suffered so much 
at the hands of the papacy, and consequently is 
more or less incorporated into the common 
thought of Protestantism. 

(2.) The Futurist School. — This holds that 
the standard prophecies are yet to have a literal 
minute fulfillment, mainly during a period of 
seven years during which a personal political 
Anti-christ shall hold sway over the earth, or, at 
least, over the ancient Roma?i earth, that old em- 
pire being revived and composed of ten subordi- 
nate kingdoms. This school holds that the 
prophetic days are not year-days, and that a con- 
siderable period will intervene between the coming 
of Christ for his saints and his appearing with his 
saints to the astonished inhabitants of the earth, 



246 Theology 

According to this theory, political and other 
changes may be looked for as signs of the ap- 
proaching advent : and, while the rapture of the 
church may perhaps occur with very little warn- 
ing, marked and widely known events will precede 
the great and dreadful day of the Lord, when 
Christ shall be revealed in flaming fire. This 
theory in substance was held by the early church, 
as may be shown by many citations from the 
fathers. It fell into obscurity during the middle 
ages, but was revived in the stirring times at the 
beginning of the present century, and seems to 
increase in favor with the increase of Bible study. 
Perhaps the ablest living advocate of it is the acute 
and reverend G. H. Pember, of the Church of 
England, who has published several works, the 
most comprehensive of which is entitled "The 
Great Prophecies." 

(3.) The Comprehensive or Harmonic 
School. —This has not been generally recognized 
as a distinct school, and so its announcement 
may sound strange to some. But it is so growing 
in favor with a certain class of quiet minds, and 
advocates of the other two schools are so often 
obliged to allow, each of them, that their oppo- 
nents have some truth, that the time seems nearly 
or quite ripe for the announcement of such a 
school. Its position is that both the Historic and 
Futurist schools are in the main correct, except as 






Topic XXIII 247 

they deny each other. It is claimed by advocates 
of this school that the Bible is so wisely constructed 
by divine foresight that its prophecies have more 
than one application; first a shadowy and gen- 
eral, and afterward a distinct and specific fulfill- 
ment. That just as the prophet Isaiah speaks of 
" the Servant of the Lord" in a double sense, 
meaning first the nation of Israel with its history 
of centuries, and afterward the personal Christ 
with his history of years, so, on the other hand, 
prophecies of the Anti-christ may first refer to 
the papacy through centuries, and afterward to a 
personal false Christ, whose career will be meas- 
ured only through years. The principal living 
writer who adopts this theory is Rev. M. Baxter, 
of the Church of England, who, however, is 
rather a compiler of other men's thoughts than an 
independent author. Many of his positions are so 
extreme that he is not generally regarded with 
favor, but as advocating this Harmonic School 
his books are, as it seems to us, worthy of more 
attention than they have generally received. 
Some careful students find themselves forced to 
adopt this theory from two considerations. First, 
history confirms the position of the Historical 
School in a manner so remarkable that it cannot 
be considered a mere coincidence. There must 
be truth in this theory. But, second, on the other 
hand there are certain Scriptures like the four- 
teenth of Isaiah, and the eleventh of Daniel, and 



248 Theology 

second of II Thessalonians, and the thirteenth of 
Revelation that have such a distinct, specific and 
personal element in them that the historic fulfill- 
ment by no means exhausts them. Therefore it 
is concluded that there must be truth in the Fu- 
turist School. If then both are true they will be 
found to harmonize. 

But, as we have already said, time will show 
what is true as to these details. In the main 
facts we are all agreed ; namely, that the Lord 
is coming to end the reign of sin and to establish 
the reign of righteousness. In this we will rejoice, 
while we welcome from time to time all the light 
that comes to us whether directly from the Spirit 
and from the word, or indirectly by God's provi- 
dence as seen in the unfolding of history. The 
main outlines are clear to him who has studied the 
word, and passing events are weighted with ten- 
fold significance to him who, in them, beholds 
the fulfillment of God's plans. It is for this 
purpose that the Saviour has so earnestly and 
often exhorted us to watch. As the laborer in 
the field watches the face of the sky — the prospect 
of storm or clearing, and the rising or the de- 
scending of the sun — so do we watch the signs of 
the times. As the husbandman notes the swelling 
of the buds in the vernal season, so do we, watch- 
ing all these things, know that summer is nigh, 
even at the doors. 



Topic XXIII 249 

3. The Chief Things to be Accomplished by 
the Coming of the Lord. 
We use the phrase ' ' Coming of the Lord ' ' 
comprehensively, to include many things extend- 
ing over considerable time. To be sure there is a 
sense in which the phrase may be used as the 
Lord himself used it, to indicate a particular 
event at a moment of time, namely the rapture, 
like the lightning's flash, in the twinkling of 
an eye, but when we are considering it, as we are 
now, comprehensively, it includes various events, 
and covers perhaps many years. We speak of it 
in the same way that we do of his first coming, 
which extended over thirty-three years, including 
various important yet distinct events, as for 
example, his birth, private life, baptism, public 
life, transfiguration, death, resurrection, resurrec- 
tion-life, ascension, etc. Perhaps one of the hin- 
drances to a right understanding of the subject 
with some people has been their failure to regard 
the coming of the Lord as anything else than a 
single instantaneous event. But, if the first advent 
covered thirty-three years, surely the second 
may be conceived of as covering a much longer 
time. Indeed, I am not sure but that we should 
regard it as covering the whole period of the 
Kingdom, a thousand years. It not only covers 
considerable time, but it has reference to different 
peoples. For some it will be most blessed, for 
others most terrible j for some it will accomplish 



250 Theology 

one thing, for others another thing. In order to 
make this feature of the coming clear and distinct, 
we will say that the chief things to be accom- 
plished by the coming are in reference to at least 
five distinct spheres : 

1. For the church. 

2. For Satan and his hosts. 

3. For Israel. 

4. For the nations. 

5. For the earth. 

We might also add a sixth sphere, the heavens, 
but this will be included under the second. 

Let us ask, then, what are the direct things to 
be accomplished by the coming of the Lord ? 

(1.) For the Church. — This is the phase of 
the grand event which most concerns us who 
have believed during this present evil age. The 
church is the peculiar treasure of the Lord, taken 
into that most intimate relationship with himself 
so commonly and sweetly set forth in the Scrip- 
tures by the marriage relation. As the blessed 
day draws near, the true church feels the power 
of his coming. Her activities increase— as we 
see in the earnest evangelism of the present day — 
since all her members must be gathered in. Her 
graces increase, as we see in the prominence given 
to holiness in the teachings and practice of the 
truly evangelical. Her separation from the world 
increases, as we see in the quiet gatherings for 



Topic XXIII 2 si 

study of the word, prayer, and consecration, of 
which the great world, and even the worldly, 
nominal church, knows and cares so little. And 
when this preparatory work shall have been done, 
and the bride hath made herself ready, then will 
the church be caught up to meet the Lord in the 
air, where her mysterious marriage to Christ will 
take place, after which she will be joint sovereign 
with him to rule the angels and the nations. 

This rapture and marriage of the church is, 
then, the first and most precious of the things to 
be accomplished by the Lord's Coming. 

(2.) For Satan and His Hosts. — This is the 
counterpart of the preceding. The aerial regions 
are, during this present evil age, inhabited by 
these malign powers, and it is owing to their 
influence that the affairs of the earth go so badly. 
These " high ones on high " influence " the kings 
of the earth upon the earth" (Isaiah 24 : 21) in 
all the unholy ways that they pursue ; and no 
lasting peace and righteousness will ever come to 
the earth until these evil powers are dislodged. 
But it is Christ and his hosts that drive them out. 
Christ and his angels and his church dislodge 
these hostile powers, and, taking their place, pre- 
pare for exerting influences upon earth as blessed 
as the former ones have been malign. This, then, 
is the second of the chief things to be accom- 
plished by the Lord's Coming ; the clearing of the 



252 Theology 

heavens — by which is meant the aerial regions — 
of Satan and his hosts, and the occupancy of those 
regions by hosts of righteousness. The immediate 
effect of this casting of the evil hosts from heaven 
to earth is the dreadful great tribulation ; but this 
is only for a " short time " (Revelation 12 : 12), 
which is soon over, when the Lord descends to 
earth and Satan and his hosts are cast into the 
abyss. 

(3.) For Israel. — While these affairs of the 
church have been in progress, both on earth and 
more especially in the heavens, God has not been 
unmindful of his ancient people Israel, because 
his covenant with them cannot be broken. They 
have indeed grievously sinned in many ways, par- 
ticularly in crucifying Jesus, whose blood they 
invoked upon their own heads. Much have they 
been punished through these centuries, but much 
more in this "great tribulation," this time of 
"Jacob's trouble," are they to suffer (Daniel 
12 : 1). They will be gathered again, but still, 
for a time, in unbelief. But when their punish- 
ment is over, the Lord will "speak comfortably 
to Jerusalem, ' ' the eyes long closed will be opened, 
and they will recognize their long-rejected Mes- 
siah, as he shall descend in all and more than all 
the glory they have been expecting him to be 
invested with. They will at last be thoroughly 
converted, and will take their proper place as 






Topic XXIII 253 

chief among the nations on earth, as the church 
has taken her place as chief among the hosts 
of heaven. Jerusalem will become the religious 
and political center of the whole earth, and 
the many glorious pictures and the blessedness 
set forth in the prophets will then at length be 
realized. 

(4.) For the Nations, or the Gentiles. — 
The wise God in all of his elective dealings 
hitherto, both with Jews and with Christians, has 
ever had in mind comprehensive ends, to which 
these elections, as means, have ever been look- 
ing. The Jewish election for the earth and the 
Christian election for the heavens, have been 
means to the end of universal blessing, for both 
heaven and earth. When these agents have 
been perfected and have been installed in their 
respective relations, then will all the nations 
enjoy the almost inconceivable blessings of the 
Kingdom of heaven on earth. No more will they 
be, as now, armed to the utmost degree and 
watching each other with jealous eye, ready to 
declare war if offence is given or advantage is 
gained. No more will they be plotting to gain 
or hold the keys to the continents. No more 
will they be inflamed from the high places of 
wicked spirits with the terrible passions that now 
sway them, but under the one government of the 
Kingdom of heaven on earth will they acknowl- 



254 Theology 

edge Jesus as king, and the Jews as " his earthly 
ministers and the church as his heavenly minis- 
ters. Jerusalem will be the one capital where all 
shall go up for worship more than for legislation, 
and all things everywhere shall generally be 
blessed. Great conflicts will be necessary to 
inaugurate this blessed epoch, and some corrective 
measures may be necessary during it, but its gen- 
eral blessedness will be far beyond what the most 
far-seeing statesman or the most sanguine philan- 
thropist now dreams of. Read the many grand 
pictures of it, especially the last chapter of 
Zechariah. 

(5.) For the Earth. — This comprehensive 
blessing, which the merciful God has long been 
planning for mankind, will include even material 
things. Climate, temperature, fertility, and all 
conditions of earthly existence will be touched. 
Great convulsions and changes must occur. 
Earthquakes may alter somewhat existing geog- 
raphy, as shown in the chapters just referred to. 
The forces of electricity and magnetism, etc. , will 
doubtless be brought into practical use. Cosmical 
conditions may be altered, just when and how we 
cannot now say, but the result is to be great 
fruitfulness, healthfulness, and general material as 
well as spiritual prosperity. Life will be length- 
ened like that of the antediluvians, and doubtless 
the exit from earth will be like that of the holy 



Topic XXIII 255 

antediluvian Enoch. Death will be compara- 
tively unknown. The brute creation will live in 
peace with each other and with their proper mas- 
ter, man. In short, read Isaiah 65 : 17-25. 

These, then, are some of the chief things to be 
accomplished by the coming of the Lord — -first, 
for the church ; second, for Satan and his hosts ; 
third, for Israel ; fourth, for the nations j fifth, 
for the earth. Is it not an excellent programme ? 
Is it not something to be most heartily desired ? 
Shall we not pray, ' ' Come, Lord Jesus, come 
quickly"? Why, then, are not the Lord's people 
more interested in it as a whole ? Why are those 
who emphasize it regarded as unpractical and 
visionary? Is it not because of unbelief? And 
what causes unbelief? Is it not the evil heart? 
What an eloquent and long-continued caveat is 
the epistle to the Hebrews ! If any of my read- 
ers are neglectful of the transcendent theme of 
the Lord's Coming, let them read the epistle 
referred to, and see if they have not need of its 
warnings. 

4. The Two Phases or Stages of the Coming 
— For and With the Saints. 
Under this head we are to emphasize, and if 
possible make clear, the two marked and separate 
ways in which the Lord is to come — not that 
there are to be two comings, but that there are to 



256 Theology 

be two distinct stages in the one coming, which, 
as we saw under our last head, is a manifold and 
comprehensive event, reaching, perhaps, over 
many years. 

There are evidently two phases of the coming, 
whether we consider them as separated in time or 
not. Christ comes for his saints (John 14:3), 
and he also comes with his saints (Colossians 3 : 

4). 

It is common among students of prophecy to 
designate these two phases according to the Greek 
words, pa?'ousia (I Corinthians 15 : 23), and 
epiphany (II Timothy 4:1), or the English words 
' ' presence ' ' and ' l appearing. ' ' The parous? a, 
or the presence, pertains to the church and the 
heavens, and is that for which believers gladly and 
watchingly wait (I Thessalonians 1 : 10). The 
epiphany, or the appearing, pertains to the world 
and the earth, and is that which the unbelieving 
world must certainly look for, or, at least, meet 
with dread and fear (Revelation 1:7). If these 
two phases have been confused and mixed in the 
minds of so-called Christendom, it is because 
church and world have been so unwarrantably 
mixed together ; and perhaps the distinction 
between them will only be properly understood 
when the church is properly separated from the 
world. 

But in making the distinction we must be care- 
ful not to lay too much stress on mere words. 



Topic XXIII 257 

The words parousia and epiphany are not always, 
in Scripture, confined respectively to these two 
phases, though they are generally so. The true 
relation may be seen in II Thessalonians 2 :8, last 
clause, where the expression, " brightness of his 
coming" is literally " the epiphany of his 
parousia," or " the appearing of his presence ; " 
giving us the idea that Christ may have been 
present with his friends, but it was only the 
appearing or manifestation of that presence, 
which destroyed his enemies. These words, in 
these relations, are convenient designations of 
these two phases of the general coming ; but 
while we may for convenience thus use them, it 
must be borne in mind that Christ may " appear " 
to his church when he does not to the world 
(Acts 10 : 41), and so the terms " appear" and 
"appearing" may sometimes refer to the first 
phase rather than to the second, as in Hebrews 9 : 
28, and Titus 2 : 13. 

Whether these two phases will be nearly or 
quite simultaneous, or whether they will be sepa- 
rated by a period of years, either four, or seven, 
or forty, depends on whether the Historical view 
of prophecies on the one hand, or the Futurist or 
Harmonic on the other, shall be shown by events 
to be the true one. If the latter view shall prove 
correct, the rapture of the church at the parousia 
of the Lord will be like the ascension of Enoch, 
and Elijah, and Christ, an event of precious 

17 



258 Theology 

import indeed to the faithful few, but compara- 
tively unnoticed and uncared for by the great, 
unbelieving world. This is generally called " the 
secret rapture." 

But, although this event may be comparatively 
secret to the world, it will be neither secret, nor 
unheralded, nor unexpected to those who are 
watching for it. (Read carefully I Thessalonians 
5:4; II Thessalonians 2:3; II Kings 2:3; 
Revelation 19:7; Amos 3:7.) As there seems 
to be much misapprehension on this point, let me 
emphasize it. The Saviour says, " Watch, for ye 
know not when the time is. ' ' That is, you know 
not when the time is, and if you do not watch, 
the event will overtake you as a thief; but if you 
do watch you will know, and the event will not 
overtake you as a thief. Paul very clearly brings 
out the truth when he says, " When they (that is 
the world) shall say 'peace and safety,' then 
sudden destruction cometh upon them. But ye, 
brethren, are not in darkness that that day should 
overtake you as a thief." The parousia of the 
Lord and the rapture of the church will not be 
an unexpected event to those who are intelligently ; 
and faithfully, and obediently watehing. Not only 
will certain outward events show its imminence, 
but doubtless certain inward experiences, touching 
even their physical nature, will put them so en 
rapport with the sublime event that they will be as 
ready as was the Lord himself on Mount Olivet 



Topic XXIII 259 

for the ' ' upward calling. ' ' Compare also the 
experience of Ezekiel as given in the third 
chapter of his prophecy, and that of Philip as 
given in the eighth chapter of Acts, particularly 
the thirty-ninth verse. 

The things which we are to watch are very 
largely the signs, for the event itself is so sudden 
that it cannot be watched, but the signs can. As 
the Saviour says, ' ' When ye shall see all these 
things, know that it (or he) is near, even at the 
doors." We are of the opinion that some good 
brethren are in error when they tell us that we 
are to watch for nothing but the Lord himself. 
The bride generally has a good understanding 
with the bridegroom about his coming, and our 
Lord will not be less gallant than an earthly 
bridegroom. If, however, we are unfaithful in 
our love and our watch, then his coming may 
overtake us as it does the world — unexpectedly. 
But at all events the parousia concerns chiefly the 
church. It is the glad meeting of true lovers. 

If now we turn to consider the epiphany, the 
appearance of our Lord with all his saints, and in 
flaming Are, taking vengeance upon his enemies, 
what an entirely different scene is presented to 
us ! The Scriptures upon this point are abundant. 
(See Zechariah 14 : 1-5 ; Matthew 24 : 29-31 \ 
Isaiah 26 : 21 ; II Thessalonians 1 : 6-9 ; Isaiah 
24 : 21-23 ; Revelations 1:7; and many others.) 
Here we have a dreadful manifestation of aveng- 



260 Theology 

ing power on the one hand, and an astonished, 
surprised, terrified, shrinking and cowering world 
on the other. It is the great day of his wrath, 
and who shall be able to stand. It is made neces- 
sary because the world has been so — not only un- 
believing, but also fearfully defiant, making war 
against the saints, not only on earth but also in 
heaven. The transgressors have come to the full ; 
humanity has become demonized. The same 
necessity for judgment exists as existed at the 
time of the flood. And yet the same mercy that 
then saved some through water will now save 
some through fire, to be the seed of a new and 
better order of things. But the chief and engross- 
ing phase of the epiphany is judgment ; and in this 
light the world and the worldly church has always 
looked upon it — rightly, too. In the middle 
ages, when world and church were all bound 
together, what wonder that the Lord's coming 
was simply a ' ' Dies Irae, ' ' day of wrath ! But 
as now the church becomes separated and sanc- 
tified, she discerns her separate destiny, and the 
parousia of the Lord becomes distinct from the 
epiphany. 

When, therefore, we are speaking of the Lord's 
coming, it matters greatly to whom we are speak- 
ing. Is it to his own little flock, who are faithful 
to him ? Then it is of the parousia that we are 
talking, when he shall come and take them unto 
himself in the heavens. Is it to the unbelieving 



Topic XXIII 261 

and defiant world ? Then it is of his epiphany 
that we are talking, when he shall appear on the 
earth to take vengeance upon the wicked. 

The two are thus widely separated and yet 
closely connected. Whether they shall be widely 
separated in time, so that years intervene, or not, 
we shall know as events transpire. 

The great practical thought is, Where is our 
portion? Where are our interests? Where are 
our hearts? Do we belong to him? Are our 
affections set on things above where Christ sitteth 
at the right hand of God? If so, the parousia is 
the one object on which we fix our glad hope — 
the coming of the Lord for his holy ones. If, on 
the other hand, our affections are yet on things 
on the earth, if we are skeptical and unbelieving 
about what is revealed in the Scriptures, if we 
despise those who do believe, then we have rea- 
son to fear that the epiphany of the Lord from 
heaven will be a surprise and a terror from which 
there will be no escape. 

5. The Probable Imminence of the Event. 

Before leaving this subject it is proper for us to 
inquire if we have any means of knowing as to 
the probable nearness of the Lord's Coming. 
When the disciples asked the risen Jesus in regard 
to it, he told them it was not for them to know 
the times and seasons which the Father had put 
in his own authority. But the progress of revela- 



262 Theology 

tion and of events has shown, in some measure, 
what led him to speak thus ; namely, the inter- 
vening mysteries of the church and of the apostasy, 
which are set forth in Paul's epistles, especially 
in Ephesians and Thessalonians, and further am- 
plified in Revelation. Nevertheless these times 
and seasons did exist in the Father's authority, 
and consequently there is a fixed time coming 
when these intervening mysteries shall be finished 
and the kingdom shall appear. (See Daniel 12 : 
7; Revelations 10:7.) But if this time were 
publicly announced it might give an undue advan- 
tage to Satan. (See Matthew 24 143.) There- 
fore the element of time in prophecy, although 
repeatedly expressed, is left in an obscurity which 
events only will entirely clear away, but for these 
events we are emphatically bidden to watch 
(Matthew 24:32, 33, 42; Luke 12:36-40; 
Revelations 16:15; Mark 13 : ^6, 37) in order 
that we may know when the time arrives. 

The question when the Lord shall come is 
therefore a proper one. It is to be decided not 
only by computing times, but also by observing 
events, which will at length interpret the times. 
The over-confident forecasting of the time, espe- 
cially on the year-day theory, has already shown 
its folly. But the close watching of events, which 
shall make clear the times, is a solemn duty. 
The words are shut up and sealed only till the 
time of the end ; but at the time of the end they 






Topic XXIII 263 

shall be opened and unsealed, enabling the watch- 
ers to know the times. 

Therefore this sort of knowing of the time is 
not only a possible privilege, but also an impera- 
tive duty, for which reason those who shall know 
are not only called ' ' wise, ' ' but those who shall 
not know are called " wicked" instead of unwise. 
The knowing of the time is then indicative of 
character as well as of intelligence. (Daniel 12 : 
10.) It was because Israel knew not the time of 
her visitation (Luke 19 : 44) that she rejected her 
Messiah at his first coming. God forbid that the 
church should be in similar ignorance when he 
shall come a second time. 

Let us glance, then, at some events that throw 
light on our place in time. Not to descend too 
much to particulars, we will group them very 
briefly in six classes : 

(1.) Events Intellectual and Locomotive. 
(See Daniel 12:4; Nahum 2 : 3, 4 ; Acts 17 : 
30; Isaiah 11 :9.) — Let us remember that this 
nineteenth century is the fifty-ninth of man's 
career on this earth, then and note how entirely 
different it is in things intellectual and locomotive 
from any century that has preceded it. We have 
but to mention public schools, steam presses, news- 
papers, mail service, steamships, railroads, tele- 
graphs, telephones, electric motors, etc., in order 
to see that many are now running to and fro, 



264 Theology 

and that knowledge is increasing, and this, too, 
in a degree never approached in all the preceding 
centuries. This, coupled with the very ancient 
and respectable tradition (see Barnabas 13 : 1-6) 
that the seventh thousand years is to be the great 
Sabbath, makes us feel that we are comparatively 
near to it. The stirring events with which this 
century opened were like the " notice ' ' in the old- 
fashioned clocks that the sixty divisions of the old 
period were nearly over, and that we might soon 
expect the striking of the new period. 

(2.) Events Industrial and Financial. 
(See Genesis 3 : 18, 19 ; Habakkuk 2:9; James 
5:1-9; Luke 21:34, 35.) — These Scriptures 
inform us that in the last days of this age there 
will be a great increase and heaping up of wealth. 
This, therefore, becomes a sign that the age is 
drawing to a close. The fact of the accumula- 
tion of wealth has, indeed, always been seen in 
particular times and places, but now it is becom- 
ing world-wide owing to the international ramifi- 
cations of business. At a moderate estimate, the 
world is now probably a thousand times richer 
than in the preceding century, and yet this vast 
increase is so gathered in the hands of a few that 
labor agitations and the like are unparalleled, 
forming some of the most pressing questions of 
the day. Nothing like this has ever been seen in 
the world's history before. 



Topic XXIII 265 

(3.) Events Political and Geographical. 
(See Daniel 2 : 44 ; Revelation 13 : 1, 2 ; Mat- 
thew 24 : 15 ; Revelation 17 : 12.) — These Scrip- 
tures give us an outline of the Gentile empires, in 
relation to the Jews, until the coming of Christ 
and the restoration of Israel. There were to be 
four empires, the last of which would finally 
assume a ten-fold form, as symbolized by the ten 
toes on the feet of the image of Daniel 2, and 
the ten horns on the head of the beast of Daniel 
7, and Revelation 13. This is the plainest and 
most definite of all the signs, as it is a matter so 
easily observed. The four empires have all ap- 
peared, the fourth, together with Israel, has 
seemed to disappear, and yet they strangely still 
exist. According to the Historical interpreta- 
tion, the ten-fold division has already appeared. 
According to the Futurist and Harmonic inter- 
pretation, it is plainly preparing to appear more 
literally and exactly. Some students of prophecy 
have already outlined this new map of the world. 
But certainly whoever reverently and believingly 
considers these political and geographical facts, 
is solemnly convinced that the end is near. 

(4.) Events Theological and Moral. (See 
I Thessalonians 5:3; II Thessalonians 2:3-12; 
I Timothy 4 : 1-3 ; II Timothy 3 : 1-7.) — These 
Scriptures, particularly II Timothy 3 : 1-5, show 
that in the last days perilous times shall come — 



266 Theology 

theologically and morally — that, while there will 
be great increase in material prosperity, and even 
in reformatory and evangelizing agencies, so that 
there may exist an abundance of the form of 
godliness, there will be nevertheless a lack of 
spirituality and essential godliness, resulting in a 
great increase of pride, self-sufficiency, and self- 
indulgence. This is exactly the state of affairs 
in our day. The world was never so comfortable 
materially, and never had more of the forms of 
godliness, while at the same time it was never so 
unconscious of God and irreverent toward him. 
The Sabbath is profaned, sacred things are lightly 
esteemed, and man is fast becoming a law unto 
himself. And this too, right in the face of the 
fullest preaching and teaching of the word of God 
ever known. 

(5.) Events Jewish and Eastern. (See 
Jeremiah 30 : 3 ; 39 : 28 ; Luke 21 : 24 ; Isaiah 
19 : 23, 24.) — These Scriptures show, on the one 
hand, the dispersion of Israel and the desolations 
of Eastern lands, and on the other, the restora- 
tion of the Jews and the reviving of the Eastern 
lands in connection with the Lord's return. The 
first has been accomplished, and now we are 
seeing the beginning of the second. , Westward 
the star of empire has taken its way through 
Europe and America. But now this westward 
flow has reached its limit on our Pacific coast, and 



Topic XXIII 267 

the tide is beginning to set back Eastward over 
the ancient deserted lands. The Turkish govern- 
ment is waning. The Jewish people, both by 
choice and by force, are returning to their own 
land. The latter rains, long withheld, are com- 
ing again. And the plan is already before the 
governments of the earth, to give Palestine to 
the Jews by common consent of all the nations. 
Already real estate about Jerusalem has greatly 
advanced ; railroad, telegraph, electric light, etc., 
are already developing the land so long desolate. 
Truly the fig-tree is budding and all the trees are 
reviving. And what said Christ? "Behold the 
fig-tree and all the trees, when they now shoot 
forth ye see and know of your own selves that sum- 
mer is now nigh. So likewise ye, when ye see 
these things come to pass, know ye that the king- 
dom of God is nigh at hand. ' ' 

(6.) Events Missionary and Evangelistic. 
(See Matthew 24 : 14; Romans 10 : 18 ; Mat- 
thew 25 : 6; Luke 10 : 1.) — These Scriptures 
assert that the coming of Christ to reign shall be 
heralded in all the world before the end. We 
well know how this work was neglected during 
the apostasy. But now, in this nineteenth century, 
it is being done with great celerity and zeal. In 
the first place, God has raised up a strong array 
of biblical scholars to show that the Bible contains 
this truth of the coming Kingdo?n. Next, he has 



268 Theology 

raised up a host of able writers to specially set 
forth this truth. Next, he has inaugurated the 
missionary enterprise, which is now being vari- 
ously and vigorously carried on by the men who 
believe this truth. Next, a whole host of evan- 
gelists are on the wing proclaiming this truth 
everywhere they go. Surely this good news of 
the coming Kingdom is being published in all the 
world to an extent never before known in all of 
its history. 

Now when we put all these exceedingly various 
events together, their combined testimony is irre- 
sistible. The world has never seen such a time 
as this ; and it is just such a time as the Scriptures 
declare shall immediately precede the Lord's 
coming. It is to be especially noted that this 
state of things is not, as some people seem to 
suppose, the result of the previous centuries, a 
condition into which the world has gradually 
grown ; but it is a condition which has suddenly 
come about by reason of spiritual forces, both 
good and bad, in the heavens. 

It is a solemn hour. The wise understand it. 
The coming of the Lord draweth nigh. 



Topic XXIV 269 



TOPIC XXIV 

PROPER REGARD FOR THE HEAVENLY 
PLACES, OR HEAVENLIES 



We have already noticed in our first topic, 
that the sphere of both creation (Genesis 1:1) 
and redemption (Ephesians 1 : 10) comprises the 
two departments, heaven and earth ; and that 
man, though commencing his career on earth, is 
destined ultimately for the heavens (I Corinthians 
15 149). We further learn that both our weal 
(James 1:17) and our woe (Ephesians 6:12) 
come to us from the heavens. Moreover, the 
Saviour gives us to understand (John 3:12) that 
the heavenly things or places, though so very 
important, are more difficult to be comprehended. 
Further still, the Saviour himself, the Captain 
and Pattern of our salvation, came to us from 
heaven, and has returned for us to heaven, and 
will return again from heaven, to take us finally 
into heaven. And yet more, even now, while on 
earth, we are to consider ourselves as legally with 
Christ in the heavens (Ephesians 2 ; 6) for which 
reason we are strongly exhorted (Colossians 3 : 
1-2) to set our affections on things in the 
heavens. 



270 Theology 

Still further yet, we can plainly see that in 
the ordinary affairs of our present, earthly, ma- 
terial life, we are almost altogether dependent 
upon the heavenly regions and bodies. Our days 
and our nights, our summer and our winter, our 
heat and our cold, our light and our darkness, our 
food and our clothing, and everything we have, 
come to us by reason of the heavens. If we 
were cut off from the sun, moon, and stars, and 
left to the resources of the earth alone, total dark- 
ness, complete frigidity, and utter death would be 
the quick result. All these considerations teach 
us that we should have a proper regard for the 
heavenly; that however difficult the task may 
seem, we who have our citizenship in heaven 
(Philippians 3 : 20) should have some adequate 
idea of, and regard for, the heavenly places. 

What, then, are these heavenly places? Evi- 
dently all that is not of earth is of heaven — the 
immeasurable expanse including the innumerable 
worlds. This may contain a vast variety of places 
and things and beings. Perhaps the plural, heavens, 
is so often used by the Scriptures to express this 
idea. It is said by some that the Jews reckoned 
seven heavens, and by others that they reckoned 
three ; first, the atmosphere, second, the region 
of the worlds, and third, the abode of God and 
the angels. Paul speaks (II Corinthians 12:2) 
of some one as being caught up even to the third 
heaven, and this may seem to tally with the three- 



Topic XXIV 271 

fold division. The epistle to the Ephesians, which 
makes most frequent mention of the heavenlies, 
seems to conceive of a vast difference in them or 
in their inhabitants, since in one place (2 : 5-6) 
it speaks of the risen Christ and his glorified 
church, and in another (6 : 12) of the world- 
rulers of this darkness, and wicked spirits, as in- 
habiting them. But at all events, the inhabitants 
of the heavenlies are evidently different from men 
in the flesh. They are those who are not bound 
to the earth by the law of gravitation. They 
may be glorified men and angels, good and bad, 
and demons, which are generally regarded as dis- 
embodied spirits. And although the work of 
Christ seems destined ultimately to clear the 
heavens of wicked angels and demons, yet at 
present they are evidently there. 

The easiest explanation of this apparent con- 
tradiction, or difficulty, is in supposing that the 
wicked dwellers therein belong to our lower 
heavens or atmospheric regions (Ephesians 2:2) 
and that Christ and the good dwellers therein 
are in the higher heavens, "far above" them 
(Ephesians 1 : 20, 21). It seems quite reason- 
able that such is the case, and that the wicked 
spirits flee before the movements of the risen 
Christ and his good company, so that it is his 
earthward movement from the higher heavens 
into our atmosphere, that drives these wicked 
ones down to earth, causing the great outburst of 



272 Theology 

evil and the great tribulation before his second 
appearing on the earth (Revelation 12 : 7-12.) 

The practical point in this topic is, that we should 
not judge of earthly affairs simply by earthly 
agencies and probabilities. Forces in the heavens, 
both good and bad, must always be taken into ac- 
count in understanding and forecasting earthly 
affairs. It is the vice of this world, and even 
of the worldly church, that it walks by sight 
instead of by faith, that it judges according to 
the agencies on the earth instead of accord- 
ing to the agencies in the heavens. There- 
fore when the Scriptures predict either great 
increase of wickedness, or sudden victory of holi- 
ness, men question and doubt, because they do 
not see the agencies that will produce such im- 
probable events. But if Christ with his angels 
and the fullness of the Spirit, is in the higher 
heavens, and Satan, with his angels and blackness 
of darkness is in the lower heavens, cutting off as 
much as possible the visits of the holy to the 
earth, we have an explanation of our present con- 
dition, with its waiting and trials and delays in 
the answer to prayer (Daniel 10: 2, 12, 13, 20, 
21). And if, at length, Christ shall move from 
the higher heavens upon Satan in the lower, driv- 
ing him down to the earth, and then following 
him here, drive him from the earth to a lower 
depth, we shall have just what the Scriptures 
predict — a great increase of wickedness and trial, 



Topic XXIV 273 

followed by a sudden expulsion of wickedness 
and a reign of peace and righteousness. If, in 
the past, these opposing powers in the heavenlies 
have been contending, sometimes one and some- 
times the other gaining the ascendency, we have 
an explanation of the course of history — some- 
times the darkness of sin and the oppression of 
God's people, as seen, for example, just before 
the flood, during the Egyptian bondage, the Baby- 
lonian captivity, the Dark Ages, the French 
Revolution, etc., and sometimes the bright revi- 
vals of God's cause, as seen, for example, in the 
exodus, the capture of Canaan, the return from 
Babylon, the first coming of Christ, the Reforma- 
tion, the Great Awakening, etc. Indeed, history 
and prophecy can only be understood by having 
regard to the heavenlies; and, as the plans of 
God shall culminate, we can only understand the 
sharp contrasts and swift events of the culmin- 
ating period, by due regard to the heavenly forces. 
He who judges according to earthly causes 
alone, will be sadly disappointed and surprised. 
Therefore, walking by faith and taking heed to 
the sure word of prophecy (II Peter 1:19) with 
due regard to the heavenlies, let us be prepared 
for the devil's worst, and the transfiguration glory 
that shall follow, mindful also of our own peculiar 
position in "the secret place of the Most High 
(Eljon)." 



18 



274 Theology 

TOPIC XXV 

WATCHFULNESS AS REVEALING DUTY 



The Saviour, in the practical parts of his 
eschatological discourses, emphasizes watching, 
see Mark 13 : 34, 35, 37, particularly the last 
verse, the last word of which, which is also the 
last word of the discourse, is the emphatic word, 
' ' Watch, " or as it is in the Greek, Gregoreite. 
This word was often upon the apostolic lips (Acts 
20 : 31 ; I Corinthians 16 : 13 ; I Thessalonians 
5:6; I Peter 4:7); and is re-echoed by the 
Saviour from heaven (Revelation 3 : 2, 3) and 
doubtless grew so familiar and important in the 
ancient church as to give rise to the name 
Gregory, — made famous, at length, by various 
popes, particularly Gregory the Great, — and thus 
comes down to our day as a family name. 

The meaning of this word is not watching in 
the sense of guarding, or looking intently upon 
some object, but in the sense of being awake or 
alert to anything that may take place. In one 
instance (I Thessalonians 5 : 10) it seems to 
describe those who are living at the Lord's 
coming, in contradistinction to the dead ; and is 
there rendered "wake." The opposite, or con- 
trast to it is "sleep" (I Thessalonians 5:6); 



Topic XXV 275 

"Let us not sleep as do others, but let us watch 
and be sober. ' ' 

But the question arises, what are we to watch 
for, or what are we to be awake to ? The answer 
generally given is, the Lord's coming. But if 
that coming is like the lightning's flash (Matthew 
24 -.27) when every eye shall see him (Revelation 
1:7) will it not waken every one? Can there 
be any possibility of any one not being wakened 
by it ? We therefore infer, in accordance with 
Matthew 24 : 33, 42, 44 ; Mark 13 : 7, 10, 13, 14, 
2 3> 33) 36, etc., that we are to be awake to all 
facts and events that are foretold as signs of the 
coming, so that we shall know just when that 
great event shall arrive. We do not 7iow know 
when it will arrive, but we must so watch and 
observe all intervening events that we may then 
know just exactly when it arrives. 

To illustrate : suppose we are riding in the 
night on the cars, and it is important for us to be 
up and dressed, and ready to step off when the 
train arrives at its destination. We have a card 
in our hand with the name of every station, and 
the number of miles between. The brakeman 
calls the name of every station. If we keep 
awake and hear him as he calls, referring to our 
card, we shall know just where we are at any 
time, and just when we arrive at our journey's 
end. But if we go to sleep, neither our card 
nor the brakeman' s call is of use to us, and 



276 Theology 

the stopping of the train finds us unready to 
alight. 

The Bible is our card of stations, the news 
of the day our station -calls. If we are awake, 
and understanding, on the one hand our Bible, 
and on the other passing events, we shall have 
duty constantly revealed to us. We shall not be 
all intent upon things which are to be taken from 
us, at the moment they are taken. We shall not 
be ignorant of the things that are to be given to 
us, at the very time they are to be given. But 
we shall be adjusted to all things in their proper 
order, which is just the attitude our Lord requires 
of us (Luke 12 : 35-44). 



Examination Questions on the Fourth Class 
of Topics. 

i. What are this world and the world-to-come f 
2. What five things will a vivid apprehension 

of the world-to-come effect for us f 

j. What steps of preparation for understanding 

the Lord 1 s coming may be seen in the last few 

centuries f 

4. In what two senses is the word i ' end ' ' 
used, and in what sense is it used in the expres- 
sion, " end of the world t " 

5. What, at present, are the three chief schools 
of prophetic interpretation ? 

6. What are the two stages or phases of the 
Lord' s coming? 

7. Wliich phase concerns the church, and what 
will it do for her ? 

8. Which phase concerns the world, and what 
will it do for it ? 

g. Why can we not judge of earthly affairs 
by earthly causes alone ? 

10. What is the ?neaning of Christ' s command 
to watch f 



(277) 



APPENDIX I. 

As to the method of using these topics : 
The matter was dictated with explanations by 
the way and the students were expected to study 
faithfully the Scriptures referred to and memorize 
the outlines. The ten questions at the end of each 
Class of Topics were used as they were reached 
for written examinations and sometimes for oral 
recitation at the close of the year. Essays or 
abstracts were also required from time to time. 

The questions in Appendix II were used for 
review work and examinations for several weeks 
at the close of the year, and then each pupil 
received one Topic, or part of one, to recite on at 
final examination. 



APPENDIX II. 

INTRODUCTORY QUESTIONS. 

i. How many topics in Biblical and Practical 

Theology have we considered ? 
Ans. Twenty-five. 

2. Into how many classes are they divided? 
Ans. Four. 

3. What is the nature of the first class? 
Ans. General and Comprehensive. 

(279) 



280 Theology 

4. How many topics in this class ? 
Ans. Five. 

5 . What are they ? 

Ans. I. The World's Lost Condition Under 
Satan. 
II. God's Purpose in Christ of Restoration. 

III. Ages, Dispensations, Times and Seasons. 

IV. Jesus Christ : 

Part I. His Person and Career. 
Part II. His Offices and Work. 
V. The Holy Spirit as Executor of Father 
and Son. 

6. To what does the second class pertain ? 
Ans. The Preacher and His Work. 

7. How many topics in this class? 
Ans. Six. 

8. What are they? 

Ans. VI. The Preacher's Position as Called to 
Herald. 
VII. The Work of the Spirit in the Minis- 
try. 
VIII. The Field as the World. Why Hitherto 
Neglected ? 
IX. Relative Claims of Missionary, Evan- 
gelistic, and Pastoral Work. 
X. Satanic Opposition to the Gospel Min- 
istry. 
XI. The Place and Use of the Scriptures 
in the Ministry. 

9. Of what does the third class of topics treat? 
Ans. The Preacher's Message, and the Results of 

Preaching the Gospel. 

10. How many topics in this class? 
Ans. Ten. 



Appendix II . 281 

1 1 . What are they ? 

Ans. XII. Repentance and Faith the Primary 
Message. 

XIII. Treatment of Incorrigible Unbelievers. 

XIV. The Local Church, Its Constitution, 

Ordinances, etc. 
XV. Gifts and Graces of Believers. " Signs 

Following. ' ' 
XVI. The Church as a Whole— The Chosen 

of Christ. 
XVII. The Unity of Believers Practically Ap- 
plied. 
XVIII. Relation of the Church to Civil Gov- 
ernment. 
XIX. Relation of the Church to Moral Re- 
forms. 
XX. Duty of the Church Toward Israel. 
XXI. The Utilization of All Gifts in the 
Church. 

12. What does the fourth class of topics furnish? 
Ans. Motives and Guidance for Christian Service. 

13. How many topics in this class? 
Ans. Four. 

14. What are they? 

Ans. XXII. The World-to-Come in Relation to 
the Present World. 

XXIII. The Lord's Coming. 

XXIV. Proper Regard to the Heavenly 

Places, or " Heavenlies." 
XXV. Watchfulness as Revealing Duty. 



Theology 



QUESTIONS ON THE TOPICS. 

Class I. — Topic I. The World's Lost Condi- 
tion Under Satan. 

i. How extensive is the sphere of creation and 
redemption ? 

2. For what purpose does God create and re- 

deem? 

3. What is sin, and how can it affect the sub- 

ordinate parts of creation ? 

4. What are the effects of sin, both negative 

and positive ? 

5. What three things are necessary in redemp- 

tion? 

Topic II. God's Purpose in Christ of Re- 
storation. 

1. When was God's purpose of redemption 

formed ? 

2. Will it be surely executed ? 

3. How comprehensive is this purpose ? 

4. If restoration is to be finally complete, what 

is the place and meaning of elections ? 

5. Who alone fulfills the three requirements of 

restoration and meets the needs of both 
heaven and earth ? 

6. What are the two principal elections ? 

7. Where will restoration first be complete? 

8. Why should the purposes of God be preached ? 



Appendix II 283 

Topic III. Ages, Dispensations, Times, and 
Seasons. 

1. How do we know that God's purposes of 

restoration are carried out by epochs or 
stages ? 

2. What may be the reason for the employment 

of these epochs? 

3. What are the names of four of those epochs 

or stages, and what may be said of each ? 

4. What other peculiar series is there ? 

5. How far and when are these epochs to be 

known ? 

6. Which are the epochs demanding most of our 

attention, and where are we in them ? 

7. What are the " times of the Gentiles," and 

the ' ' seven times, ' ' and the ' ' times of 
refreshing"? 

8. What shall we do in reference to the " seventy 

sevens ' ' in Daniel 9 ? 

9. What reliance is to be placed on Biblical 

chronology ? 
10. What is the chief age to which prophecy 
looks forward ? 



Topic IV. Jesus Christ. 

PART I.— HIS PERSON AND CAREER. 

1. How is Christ the chief subject of all our 

study ? 

2. How shall we endeavor to consider him ? 

3. What are the fifteen particulars under which 

we consider him ? 



284 Theology 

4. What, under the head of the pre-creation 

state, do we say concerning the terms 
"trinity," and "first," "second," and 
"third persons" thereof? 

5. By what four texts do we know that Jesus 

Christ is God, and what strong truth comes 
from this? 

6. How do we know that Christ was Creator, 

and how should this truth affect us ? 

7. What do we learn by the fact that the earth 

and man were created for Christ ? 

8. What were the theophanies, and of what 

two kinds were they ? Give examples. 

9. What necessitated the incarnation ? 

10. What is the best method of knowing the 

mystery of the incarnation ? 

1 1 . What is the proper statement of the doc- 

trine of the person of Christ ? 

12. Will the two natures of Christ ever be 

separated ? 

13. Of what is the incarnation the model ? 

14. What period do we designate as his humilia- 

tion, and how much is said of it in Scrip- 
ture? 

15. What is the chief text on Christ's humilia- 

tion, and what do we understand that it 
teaches ? 

16. What were the chief features of Christ's 

ministry? 

17. What was the transfiguration, and what does 

it set forth ? 

18. For what purpose did Christ voluntarily die? 



Appendix II 285 

19. What seven points do we notice regarding 

Christ's resurrection ? 

20. For what did he remain on earth forty days ? 

21. What do we understand by Christ giving 

up the Kingdom to the Father ? 

PART II.— HIS OFFICES AND WORK. 

1. What are the three principal offices of Christ 

according to the Scriptures ? 

2. When did he enter upon these several offices ? 

3. What is the relative importance of these 

offices ? 

4. By what five methods does Christ teach, and 

what can you say of each ? 

5. What is the three-fold office of a priest, and 

when does Christ fulfill each part. 

6. To which part of Christ's priestly work is 

the term atonement applied, and what is 
to be said of the different theories of the 
atonement ? 

7. What is the intercession of Christ, and what 

does it secure for earth and for heaven ? 

8. Why is Christ the only one who could accom- 

plish the priestly office for men ? 

9. What do we mean by the kingship of Christ ? 

10. When does his kingship in the heavens and 

over the earth begin ? 

11. W T hat is his relation to his church ? 

12. What may be said of the importance of 

the doctrine of the kingship? 



286 Theology 

Topic V. The Holy Spirit as Executor of 
Father and Son. 

i . Under what ten heads do" we consider the 
Holy Spirit ? 

2. How long have the three distinctions of the 

God-head existed, and when have they 
come chiefly into view ? 

3. How has the church formulated the doctrine 

of the "trinity." 

4. What general office does the Holy Spirit 

hold to the Father, and to the Son, and 
how is this set forth by his names t 

5. How is this also seen in his chief symbols ? 

6. What is the comparative importance of this 

doctrine ? 

7. What facts do we need to bear in mind 

when we consider the relation of the Holy 
Spirit to the creation ? 

8. What three relations does the Spirit bear to 

creation, and what can you say of each ? 

9. Why is the relation of the Spirit to man any 

different from that to the rest of creation ? 

10. What is the action of the Spirit because of 

sin, and what are the results of this action ? 

11. What was the relation of the Holy Spirit 

to Christ, and what seven particulars can 
you mention in this regard ? 

12. What is the action of the Spirit in redeeming 

men, as set forth in John 16 : 8-1 1 ? 

13. Why does the relation of the Spirit to the 

Second Advent need special mention ? 

14. What six offices does the Spirit sustain to 

the church in the present age ? 



Appendix II 287 

Class II. — Topic VI. The Preacher's Position 
as Called to Herald. 

1 . What topics have preceded this, and prepared 

the way for it ? 

2. What is the gospel in its two-fold aspect, and 

how and of what is the preacher a herald ? 

3. How, then, must the gospel be preached in 

reference both to God and man ? 

4. What, then, is the dignity of the ministry, 

and how is Paula pre-eminent example of 
the gospel preacher? 

5. What effect should unbelief and rejection of 

the gospel have upon the preacher? 

6. What especially needs ever to be kept in 

mind in order to rightly proclaim the 
gospel ? 

Topic VII. The Work of the Spirit in the 
Ministry. 

1. Where has this subject been anticipated, and 

why is it made an especial topic ? 

2. When Christianity gains considerable footing, 

what tendency and temptation arises ? 

3. What will a right understanding of the work 

of the Spirit in the ministry do with this 
temptation ? 

4. How does the Holy Spirit call men into the 

ministry, and what little poem sets this 
forth? 

5. How does the Spirit qualify the preacher, 

and who in modern times, is an especial 
example of this ? 



288 Theology 

6. How does the Spirit give the preacher his 

message, both general and particular, and 
how should the Bible and other books be 
used ; who is an illustration of this point ? 

7. How does the Spirit guide the preacher to 

his field, and how is this illustrated in the 
case of modern missions ? 

8. How does the Spirit accompany the word 

with power, and what are the results ? 



Topic VIII. The Field as the World. Why 
Hitherto Neglected ? 

1. How does the Christian election differ from 

the Jewish, and how, then, does the field 
become the world ? 

2. What was the world commonly considered to 

be when the Great Commission was given, 
and was this a true idea ? 

3. Was the world of the Great Commission 

simply the Roman world ? 

4. Was the gospel early preached to the whole 

world literally (Jerome and Gibbon), and 
what three reasons incline us to answer 
this question in the negative ? 

5. What mistake, therefore, did the church fall 

into? 

6. What is the difference between propagandism 

and heralding? 

7. What were the consequences of this dying 

out of the missionary spirit ? 

8. What connection is there between a right 

understanding of the gospel, and a reviv- 
ing of the missionary spirit ? 



Appendix II 289 

9. For what should we be especially thankful in 
our day? 



Topic IX. Relative Claims of Missionary, 
Evangelistic and Pastoral Work. 

1. What do we mean by these several designa- 

tions ? 

2. What considerations make every department 

of the ministry necessary ? 

3. What question does modern church history 

lead us to ask ? 

4. Why does the pastor of the average church 

find it so difficult to do his proper work ? 

5. What three marked changes in the ministry 

has this century witnessed, and what do 
they indicate ? 

6. As things now are, what seems to be the 

first call, and what the second, and what 
two things are especially in demand for 
the perfecting of the body of Christ ? 

7. Where should every Christian worker look for 

his orders, and where for his reward ? 

Topic X. Satanic Opposition to the Gospel 
Ministry. 

1. Who is Satan, what his fate, and why is he 

hostile to the preaching of the gospel, 
especially to its clearer and fuller teach- 
ings? 

2. What is Satan's chief weapon, or instrument, 

and what, therefore, must be the preacher's 

attitude in this regard ? 

19 



290 Theology 

3. What first method of Satan's attack do we 

notice as illustrated in his approaches to 
the two Adams ? 

4. What second method as illustrated in the 

history of the early church, and what one 
advantage is there in it for brave souls ? 

5. What third method as illustrated in the his- 

tory of the Middle Ages ? 

6. What fourth method as illustrated in the 

experience of holy men, and what great 
danger is connected with this ? 

7. What fifth method against which Paul especi- 

ally gives warning ? 

8. What is the chief practical point to be ob- 

served in these oppositions of Satan, and 
why? 

9. What has been an unfortunate tendency in 

modern thought, and by whom is it being 
corrected ? 

Topic XL Place and Use of the Scriptures 
in the Ministry. 

1. Of what two kinds are the Spirit's ministra- 

tions to the preacher ? 

2. How does Christ's career illustrate the neces- 

sity of using both ? 

3. What three questions do we raise upon this 

point ? 

4. For what three reasons, probably, did God 

commit his word to writing ? 

5. What is the Scripture as to substance, and 

what proportion do the different parts bear 
to each other ? 



Appendix II 291 

6. What, therefore, are the Scriptures as a com- 

munication of God to man, and why do 
they pre-eminently belong to the preacher ? 

7. What place, then, do the Scriptures hold, and 

what mistake is made by earnest souls 
when they neglect them, as illustrated in 
Luke 24 : 25-27 ? 

8. How does the Spirit use the Scripture in 

the preacher's mind, as illustrated in the 
case of Christ ? 

9. In what six particulars does the career of 

Christ show the use of the Scriptures in 
the ministry, as seen in Luke 4 : 4, 8, 12, 
16-20, 25, 26 ; 6:3-4; 7:27; 24 : 26- 
47? 
10. How, then, is the man of God thoroughly 
furnished, and what is the danger of extra- 
scriptural furnishing ? 

Class III. — Topic XII. Repentance and Faith 
the Primary Message. 

1. What two previous classes of topics, and what 

is this third class ? 

2. Why do repentance and faith always consti- 

stitute the primary message of the preacher ? 

3. How may repentance be denned and why? 

4. L^nless there is this revolution, what will the 

hearers of the gospel do ? 

5. What is there in the present trend of thought 

requiring repentance to be especially in- 
sisted on ? 

6. What is the spiritual phase of repentance, 

and what two sorts of sorrow are there ? 



292 Theology 

7. What, then, is the two-fold nature of the 

repentance we wish to effect, and who 
only can effect it, and which phase is most 
prominent ? 

8. Why is faith the counterpart of repentance, 

and why is it so necessary ? 

9. What is the spiritual phase of faith? 

10. What is the logical, and what the actual 
sequence of regeneration, conversion, re- 
pentance, and faith? 

Topic XIII. Treatment of Incorrigible Un- 
believers. 

1. What solemn fact do the Scriptures distinctly 

recognize ? 

2. How are we to discern the incorrigible? 

3. How do the spiritually-minded sometimes 
. find themselves led? 

4. How does the length of time we preach to the 

same persons bear on the case ? 

5. How does thoroughness of gospel dealing, 

under the lead of the Spirit, bear on this 
case ? 

Topic XIV. The Local Church; Its Constitu- 
tion, Ordinances, etc. 

1 . When the gospel is fully preached,\vhat takes 

place in the believer, and how is it ex- 
pressed in Scripture language ? 

2 . What are the two phases of this change ? 

3. Why should this two-phased change be set 

forth before the world, and how is it set 
forth? 



Appendix II 293 

4. Why is baptism so closely connected with 

belief, and what mistake has arisen here ? 

5. How, then, is a church virtually created with- 

out formal organization ? 

6. How does the Lord's Supper set forth the 

continuance of the new life ? 

7. What error has arisen in connection with this 

ordinance, and what three doctrines have 
been invented upon this point ? 

8. W T hat two classes of church officers were 

there in New Testament times ? 

9. What two systems of church government have 

arisen in the history of the church ? 

10. What is the chief point to be observed on 

this subject as to the Holy Spirit ? 

11. If the Holy Spirit properly resides in the 

church, what does the vote of the church 
become ? 

12. What other New Testament practices are there 

which have fallen into comparative disuse ? 

13. What must be our guard against formalism 

and fanaticism ? 

Topic XV. Gifts and Graces of Believers. 
1 ' Signs Following. ' ' 

1. What did Christ promise should follow the 

preaching and believing of the gospel, and 
for what purpose ? 

2. What was the early history of these signs as 

seen in the Acts of the Apostles, and wit- 
nessed to by Gibbon ? 

3. When and how were these gifts to cease ? 



194 Theology 

4. Why have they partially ceased during the 
Christian era, and what may we expect as 
it draws to a close ? 



Topic XVI. The Church as a Whole — The 
Chosen of Christ. 

1. Were the early churches perfect, and what 

did prophecy foresee, and what has history 
shown ? 

2. What, in contrast to this imperfect state of 

the church, does the New Testament gen- 
erally and the Epistle to the Ephesians 
particularly, present? 

3. What is not this pure church, and what is it, 

and why should we not call it Catholic ? 

4. In what five methods is this church formed 

and brought to her proper station and 
work ? 

5. What does the fact that the church ranks 

above angels, teach ? 

Topic XVII. The Unity of Believers Practi- 
cally Applied. 

1 . May we reasonably hope to have some earnests 

in the present age of the future unity of 
the church ? 

2. Although the Holy Spirit is the author of this 

unity, what five practical measures may be 
employed for realizing it ? 

3. When this unity is realized, what eight results 

will follow, as seen in the first five chap- 
ters of the Acts ? 



Appendix II 295 

Topic XVIII. The Relation of the Church 
to Civil Government. 

1 . How has civil government arisen ? 

2. What was the Israelitish theocracy, and how 

did it degenerate into an ordinary govern- 
ment? 

3. How did universal governments arise, and 

what were the chief four of them ? 

4. What occurred during the fourth, and what 

parenthetical period intervened, and what 
has been the political condition of the 
world during it ? 

5. When the church is completed, what three 

factors in history will suddenly be mani- 
fested ? 

6. What, then, is the provisional character of 

civil government ? 

7. Has the church, then, any direct relation 

with civil government at present ? 

8. How are individual believers to conduct 

themselves toward civil governments ? 

9. How have the many unions and confusions of 

church and State arisen ? 
10. What is the papacy ? 

Topic XIX. Relation of the Church to 
Moral Reforms. 

1. What are moral reforms, and what service do 

they render to God's cause ? 

2. What hopes does the world cherish concern- 

ing them ? 
2. What relation has the church toward them ? 



296 Theology 

4. What attitude should individual Christians 

take toward them ? 

5. In regard to slavery, what is taught in I Cor- 

inthians 7 : 20-24 ? 

6. What may be said of the temperance reform, 

and various others that are now arising ? 

Topic XX. Duty of the Church Toward Israel. 

1. What is a first duty regarding God's pur- 

poses concerning Israel, as expressed in 
three ways ? 

2. What is a second duty concerning unworthy 

interpretations of the prophecies? 

3. What is a third duty regarding the conversion 

of some of them ? 

4. What is a fourth duty regarding the conver- 

sion of some of them and the salvation of 
"all Israel?" 

5. What is a fifth duty regarding their restora- 

tion and conversion ? 

6. What is a sixth duty regarding the partial 

restoration in unbelief? 

Topic XXI. Utilization of All Gifts in the 
Church. 

1. In what does the difference in efficiency of 

the ancient and modern church consist ? 

2. In attempting to utilize all gifts of the church, 

why must we apply to the scriptural, rather 
than to the current ideas of the church ? 

3. Why, in the second place, must we encour- 

age every member to exercise his or her 
gifts ? 



Appendix II 297 

4. What two dangers will arise in this attempt, 
and how are they guarded against by the 
indwelling Spirit ? 



Class IV.— Topic XXII. The World-to-Come 
in Relation to the Present World. 

1. What is the world-to-come negatively and 

positively ? 

2. What is the dividing line between these two 

worlds, and how are we yet in the present 
world, notwithstanding Messiah has come ? 

3. What are the characteristics of that world ? 

4. How does an understanding of that world 

interpret the earnests of it we now receive ? 
Illustrate by a mild day" in winter. 

5. How does it keep a properly high ideal 

before us of what God is to do, and where 
do some place the millennium ? 

6. How does it keep us from pride and self- 

sufficiency ? 

7. How does it keep us from despondency and 

despair ? 

8. How does it furnish motives for faithful ser- 

vice, both for the individual and for the 
race ? 

9. Can this world be properly lived without an 

appreciation of that world ? 

Topic XXIII. The Lord's Coming. 

1. Why has the enemy taken special pains to 
obscure this subject ? 



298 Theology 

2. What has brought it into prominence in 

modern times ? 

3. Why is it not yet fully understood? 

4. What three things are necessary in order to 

an understanding of it ? 

5. What steps of preparation have the last four 

centuries witnessed ? 

6. Under what five heads do we treat it ? 

7. What place does this event hold in the plan 

of redemption ? 

8. What are the three chief schools of prophetic 

interpretation ? 

9. What are the five chief things to be accom- 

plished by the coming of the Lord, for the 
church, Israel, and the world ? 

10. What are the two phases of the coming? 

11. What six classes of events indicate the immi- 

nence of the Lord's coming? 



Topic XXIV. Proper Regard to the Heav- 
enly Places, or " Heavenlies." 

1. How do the Scriptures generally put the sub- 

ject of the heavenlies before us ? 

2. What are the heavenlies, and what distinc- 

tions may we make in them and in their 
inhabitants ? 

3. What will produce the great wickedness of 

the last days? 

4. Why should we not judge of earthly affairs 

by earthly causes alone ? 

5. How can history and prophecy be understood 

by referring to the heavenlies ? 



Appendix II 299 

Topic XXV. Watchfulness as Revealing 
Duty. 

1. How prominent is the duty of watchfulness 

as set forth in the Scriptures, and in the 
early literature of the church ? 

2. What are we to watch for, and what will be 

the result of watchfulness ? 

3. How may this be illustrated ? 



APPENDIX III 

In the chart on page 29 the basal line A..A m .. 
C l ..C 2 represents the course of time from the 
Creation to the Eternal Ages. 

A = Adam. 

A m = Abraham. 

C l = Christ's first coming. 

C 2 = Christ's second coming. 

This divides time into four ages : Patriarchal, 
Israelitish, Christian, and Kingdotn. The first three 
ages cover about two thousand years each, accord- 
ing to common Biblical chronology, and the Mil- 
lennial or Kingdom age, one thousand, making 
seven thousand years, the perfect number of 
thousands (See Revelation 10 : 1-7, especially 
verse 6). 

The first is the Patriarchal age, since the 
patriarchs were its chief characters. The Nations 
began in this age, as recorded in Genesis 10, and 
God left them in Freedom. They continue under 
Freedom throughout the first three ages, until C 2 , 
as is indicated by the first step above the names 
of the ages. 

The second is the Israelitish age. At the 
beginning of this age, God took Abraham out 
from among the peoples, and made of him a great 
(300) 



Appendix III 301 

nation, elected Israel. God then put Israel under 
Law, and she continues thus until the second 
coming of Christ, as indicated by the second step. 

The third is the Christian and current age. 
Israel failed of God's first purposes concerning 
her ; therefore God took out another election, 
namely, the Church. He put it under Grace, 
and it so continues to the close of this present 
age, as indicated by the third step. 

The parenthesis, (), around this age indicates the 
fact that " God does not count time prophetically, 
when Israel is in a scattered condition and does 
not exist as a nation in her own land. ' ' She will 
reappear, however, as a nation, gathered in "the 
Lord's land" (Joel 2 : 18), at the close of this 
age, thus constituting God's earthly election ; 
while the church will take her place as his heavenly 
election. Thus we have no certain means whereby 
to reckon the length of this age. From the 
length of the other ages, however, and the num- 
bers recorded in Daniel, we believe it to be about 
two thousand years. From the variations in the 
"three methods of computing time," it would 
seem to be even less, and its culmination, per- 
haps, close at hand. (See the two closing para- 
graphs of Topic III.) 

The fourth is the Kingdom age. God's method 
of dealing during this age is Judgme?it, (See 
Zechariah 14 : 16-21), as indicated by the fourth 
step. 



302 Theology 

The small letters on basal line are as follows : 

Noah N, divides the Patriarchal age nearly in 
the middle, about one thousand years. 

Moses M, Solomon S, and Daniel D, divide the 
Israelitish age into four nve-hundred-year periods. 

Clovis C, a Frenchman, the founder of the 
Latin or Roman church, Vladimir V, a Russian, 
practically the founder of the Greek church, and 
Luther Z, the founder of the Protestant church, 
divide this present or Christian age into four five- 
hundred-year periods. 

In each age there is an "ascending witness" 
to the fact that " The proper way for man to 
reach the heavens, and the coming age, is by 
rapture, not by death," as Professor Chapell so 
frequently said. 

In the first age it was Enoch (See dart with E). 

In the second age it was Elijah (See dart with 
E). 

In the third, or present age, the glorified 
Christ, after resurrection (See dart with C). His 
death was a vicarious one, not a means of reach- 
ing the heavens. 

" Christ to heaven is gone before 
In the body here he wore." 

" We which are alive " (I Thessalonians 4:17) 
shall, at the close of this age, be raptured, The 
Bride, and later descend with Christ to "reign 
on the earth" (Revelation 5 : 9,10), having 



Appendix III 303 

been crowned in the heavens, at " the marriage 
supper of the Lamb " (Revelation 19 : 7-9). 

This period from the rapture of the Bride, to 
the revelation of Christ and the Bride, as indi- 
cated by the arrows, crown, etc., at the close of 
this age, covers, as Professor Chapell thought, the 
last three and one-half years of Antichrist's reign 
over the Jews, during Daniel's last "week" or 
"seven" (Daniel 9 : 27. See also Revelation 
12). The rapture occurs, as was Professor 
Chapell's opinion, just before the Antichrist shall 
cause the sacrifice to cease, " In the midst of the 
week" (Revelation 12 : 5, 6). 

The descending arrow at the right of the cross, 
represents the " descent of the Holy Ghost " at 
Pentecost (Acts 2 : 1-4). 

Beyond the "millennial," or Kingdom, age, 
"We may say there are the Eternal Ages" 
of which the Scriptures have little to say. 

With regard to the following chart, the Times 
of the Gentiles, Times of Refreshing, etc., are ex- 
plained in Topic III, under the head, "9. The 
Most Important of Them." 

The Times of Witnessing is the period covered 
by this Christian age, and is the work of the 
Church from the Pentecost till the rapture. 

The above quotations, not otherwise credited, 
are the words of Rev. F. L. Chapell. The ideas 
embodied in this explanation are his also. 

Mrs. Eben Creighton. 



3©4 



Theology 




APPENDIX IV 

THE MISSIONARY CALL 

By Rev. Nathan Brown, D. D. 

My soul is not at rest. There comes a strange 
And secret whisper to my spirit, like 
A dream of night, that tells me I am on 
Enchanted ground. Why live I here ? The vows 
Of God are on me, and I may not stop 
To play with shadows, or pluck earthly flowers, 
Till I my work have done and rendered up 
Account. The voice of my departed Lord : 
" Go teach all nations," from the Eastern world 
Comes on the night breeze and awakes my ear. 

And I will go. I may no longer doubt 

To give up friends, and home, and idol hopes, 

And every tender tie that binds my heart 

To thee, my country ! Why should I regard 

Earth's little store of borrowed sweets ? I sure 

Have had enough of bitter in my cup 

To show that never was it His design 

Who placed me here that I should live in ease 

Or drink at pleasure's fountain. Henceforth, then, 

It matters not if storm or sunshine be 

My earthly lot, bitter or sweet my cup ; 

I only pray, "God fit me for the work — 
" God make me holy, and my spirit nerve 

II For the stern hour of strife." Let me but know 
There is an arm unseen that holds me up, 

An eye that kindly watches all my path, 
Till I my weary pilgrimage have done ; 
20 (305) 



306 Theology 

Let me but know I have a Friend that waits 
To welcome me to glory, and I joy- 
To tread the dark and death-fraught wilderness. 

And when I come to stretch me for the last, 
In unattended agony beneath 
The cocoa's shade, or lift my dying eyes 
From Afric's burning sand, it will be sweet 
That I have toiled for other worlds than this. 
I know I shall feel happier than to die 
On softer bed. And if I should reach heaven — 
If one that hath so deeply, darkly sinned — 
If one whom ruin and revolt have held 
With such a fearful grasp — if one for whom 
Satan hath struggled as he has for me — 
Should ever reach that blessed shore, oh how 
This heart will glow with gratitude and love ! 
And through the ages of eternal years, 
Thus saved, my spirit never shall repent 
That toil and suffering once were mine below. 



APPENDIX V 

Topic XX was of especial interest to the author. 
In order to impress the outline of its thought 
he contrasted the alternating divisions \ the 
divisions with even numbers all presenting the 
duty of guarding against some error the word 
" guard ' ' is emphasized in them, at the same time 
that each one follows from the teaching of its 
preceding division. Especial memory drill can 
be given on this outline by using and contrasting 
the emphasized words. 



(307) 



fUeb . 27 



FEB 18 1901 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 



